Because of Fornication Let Each Man Have His Own Wife (on 1 Cor 7:2) 1–4
Greek text: PG 51.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1PG 51:207
Διὰ δὲ τὰς πορνείας ἕκαστος τὴν δαυτοῦ γυναῖκα ἐχέτω, α΄. Πρὸς τὰς τοῦ μέλιτός πηγὰς καὶ τήμερον ὑμᾶς χειρχγωγῆσαι βούλομαι, μέλιτος οὐδέποτε χόρον ἔχοντος. Τοιαύτη γὰρ νῶν Παύλου ῥημάτων ἡ φύσις, καὶ πάντες δὲ͵ ὅσοι πληροῦσι τὰς ἑαυτῶν χαρδίας ἐχ τῶν κηγῶν τούτων, διὰ τοῦ Πνεύματος τοῖ ἀγίον φθένγονται΄ μᾶλλον δὲ καὶ μέλιτος ἀρετὴν ἀποκρύπτει πᾶσαν ἣ τῶν θείων ἡδονὴ λογίων. Καὶ τοῦτο ϑηλῶν ὁ Προφήτης ἔλεγεν, Ὡς γλυκέα τῷ άρυγγί μου τὰ «λόγιά σου; ὑπὲρ μέλι τῷ στόματί μου. Οὐ μέλιτος δέ ἐστιν ἠδίων μόνον, ἀλλὰ καὶ χρυσίου φαὶ λίθου παντὸς τιμιωτέρα καὶ ἀργυρίου παντὸς χαθαρωτέρα ἡ ἡδονὴ τῶν θείων λογίων. Τὰ.1όγια γὰρ Κυρίου, φησὶ, λόγια ἀγνὰ, ἀργύριον πεπυρωμένον, δοκέμιον τῇ γῇ, κεκαθαρισμένον ἑπτακχιλασίως. Διὰ τοῦτο καί τις παραινῶν ἔλεγεν, οὗ κα.1ὸν, τιμᾷν δὲ χρὴ ᾿όγους ἐνδόξους. Ἐξ ἐχείνου μὲν γὰρ καὶ νόσος οὐχ οὖσα τίχτεναι πολλάκις, ἀπὸ δὲ τούτων καὶ τὴν οὖσαν ἀῤῥωστίαν ἀποθέσθαι δυνάμεθα" καὶ τὸ μὲν μέλι χατὰ πέψιν διαφθείρετας, τὰ δὲ λόγια τὰ θεΐα͵ ὅταν πεφθῇ, τότε καὶ. ἡδίω γίνεται καὶ χρησιμώτερα, αὐτοῖς τε τοῖς ἔχουσι, καὶ ἐτέβοις πολλοῖς. Καὶ τραπέζης μέν τις αἰσθητῆς μετὰ δαψιλείας ἀπολαύων, εἶτα ἐχεῖθεν ἐρευγόμενος, τῷ χοινωνοῦντι γίνεται" ἀπὸ διδασχαλίας δέ τις ἐρευξάμενος πνευματιχῆς, πολλῆς τῆς εὐωδίας μετάδίδωσι τῷ πλησίον. Ὁ γοῦν Δαυὶδ τοιαύτης συνεχῶς ἀπολαύων ἐστιάσεως ἔλεγεν; 'ξξηρεύξατο ἡ καρδία μου.ἰόγον ἀγαθόν. "ἔστι γὰρ καὶ πονηρὸν λόγον ἐρεύξασθαι. Καὶ καθάπερ ἐπὶ τῆς αἰσθητῆς τραπέζης χατὰ τὴν φύσιν τῶν ἐδεσμάτων καὶ ἡ τῆς ἐρυγῆς ποιότης ἐχδίδοται “ οὕτω δὴ καὶ ἐπὶ τῆς τῶν ῥημάτων δυνάμεως, οἷάπερ ἂν σιτῶνται, τοιαῦτα καὶ ἐρεύγονται πολλαὶ τῶν ἀνθρώπων. Οἷον ἐὰν εἰς θέατρον ἀναθῇς καὶ ποργιχῶν ἀσμάτων ἀκούσῃς, «οιαῦτα καὶ ἐρεύξῃ πάντως εἰς τὸν πλησίον ῥήματα" ἂν δὲ εἰς τὴν ἐχχλησίαν ἐλθὼν, μετάσχῃς των πνευματιχῶν, τοιαύτας ἕξεις καὶ τὰς ἐρυγάς. Διὰ τοῦτο καὶ ὁ Προφήτης ἔλεγεν, ᾿Εξηρεύξατο ἡ καρδία μου «16γον ἀγαθὸν, τῆς τραπέτης, ἧς ἀεὶ μετεῖχε, τὴν βρῶσιν ἡμῖν ἐνδειχνύμενος. Τούτῳ καὶ ὁ Παῦλος πειθόμενος, παρίνει λέγων " Πὰς.16η9ς σαπρὸς ἐχ τοῦ στόματος ὑμῶν μὴ ὀχπορευέσθω, ἀ.11' οἵ τις ἀγαθές. Καὶ τίς ἐστιν ὁ σαπρὸς, φησίν; Ἐὰν μάϑῃς τὸν ἀγαθὸν, τότε εἴσῃ καὶ τὸν δαπρόν᾽ πρὸς γὰρ τὴν ἀντιδιαστολὴν ἐχείνου τοῦ- «ον τέθειχε. Τίς οὖν ἐστιν ὁ ἀγαθὸς, οὐδὲν δεήσῃ παρ᾽ ἐμοῦ μαθεῖν" αὐτὸς γὰρ ἡμῖν αὐτοῦ τὴν φύσιν ἡρμήνευσεν. Εἰπὼν γὰρ, Εἴ τις ἀγαθὸς, ἐπήγαγε, Πρὸς οἰκοδομὴν τῆς Ἐκχκιλησίας, δεικνὺς ὅτι οὗτός ἐστιν ἀγαθὸς ὁ τὸν πλησίον οἰχηδομῶγ. Ὥσπερ οὖν ὁ οἰχοδομῶν, ἀγαθὸς, οὕτως ὁ χαθαιρῶν, σαπρὸς καὶ Καὶ σὺ τοίνυν, ἀγᾳπητὲ, εἰ μὰν ἔχεις πἰ τοιοῦ εἰπεῖν, ὃ δύναται βελτίω ποιῆσαι τὸν ἀχούοντα, μὴ χωλύσῃς λόγον ἐν χαϊρῷ σωτηρίας" εἰ δὲ μηδὲν τοιοὔτον ἔχεις, ἀλλὰ πονηρὰ καὶ διεφθαρμένᾳ ῥήματα, σίγησον, μὴ κατηγορήσῃς τοῦ πλησίον. Οὗτος γὰρ ὁ λόγος σαπρός ἔστιν, οὐκ οἰχοδομῶν τὸν ἀχούοντα, ἀλλὰ καὶ νπταστρέφων, Αν τε γὰρ ἀρετῆς ἐπιμελῆται, πρὸς ἀπόνοιαν αἴρεται πολλάκις " ἄν τε ἣμελημένος ἧ, ῥᾳθυμότερος γίνεται. "Ἂν αἰσχρὸν μέλλῃς φθέγγεσθαι ῥῆμα καὶ γέλωτος γέμον, σίγησαν. Καὶ γὰρ καὶ οὗτος ὁ λόγος σαπρός ἐστι, τόν τε λέγοντα τόν τε ἀχούοντα ἀσελγεστέρους ποιῶν, καὶ τὰς ἐν ἐχάστῳ πονηρὰς ἐπιθυμίας ἀνάπτων. “Ὥσπερ οὖν τῷ πυρὶ τὰ ξύλα τροφὴ γίνεται καὶ ὕλη, οὕτω τοῖς πονηροῖς βουλεύμασι τὰ ῥήματα. Διὰ τοῦτο οὗ χρὴ πάντα, ἅπερ ἂν ἔχωμεν ἐν διανοίᾳ, φθέγγεσθαι πάντως “ ἀλλὰ σπουδάζειν μὲν καὶ τῆς διανοίας αὐτῆς ἐξορίζειν τὰς «ονηρὰς ἐπιθυμίας καὶ πᾶσαν αἰσχρὰν ἔννοιαν. Εἰ ἃἐ ποτε λαθόντες παραδεξόμεθα ῥνπαροὺς λογισμοὺς, μηδέποτε διὰ τῆς γλώττης αὐτοὺς ἐχφέρωμεν, ἀλλ᾽ ἀποπνίγωμεν αὐτοὺς διὰ τῆς σιγῆς, Καὶ γὰρ καὶ θηρία καὶ ἑρπετὰ εἰς λάχχον ἐμπίπτοντα, ἂν μὲν εὕρῃ τινὰ διέξοδον ἄνιοϑεν, ἀναδάντα ἀγριώτερα γίνεται" ἂν δὲ μένῃ χάτω διηνεχῶς συγχεχλεισμένα, πάντοθεν ἀπόλλυται ῥᾳδίως καὶ ἀφανίζεται" οὕτω δὴ καὶ τὰ πονηρὰ ἐνθυμήματα, ἂν μὲν εὕρῃ τινὰ διὰ τοῦ στόματος ἡμῶν καὶ τῶν ῥημάτων ἔξοδον, ἀνάπτει τὴν ἔνδον φλόγα" ἂν δὲ ἀποχλείσῃς αὐτὰ διὰ τῆς σιγῆς, ἀσθενέστερα γίνεται, καὶ χαθάπερ λιμῷ τηχόμενα τῇ σιωπῇ, ταχέως: ἐναποθνήσχει τῇ διανοίᾳ. Ὥστε χἂν ἐπιθυμήσῃς τινὰ αἰσχρὰν ἐπιθυμίαν, μὴ φθέγξῃ δὲ ῥήμα αἰσχρὸν, χατέσδεσας καὶ τὴν ἐπιθυμίαν. Οὐκ ἔχεις διάνοιαν καθαράν; Κἂν στόμα ἔχε χαθαρὸν, καὶ μὴ χενώσῃς ἕξω τὸν βόρδορον, ἵνᾳ μὴ καὶ ἕτερον καὶ ταυτὸν χαταδλάψης. Οὐ γὰρ τοῖς λέγουσι μόνον, ἀλλὰ καὶ τοῖς ἀχούουσιν αἰσχρὰ φθεγγομένων ἑτέρων πολλὴ προσγίνεται χηλίς. Διὰ τοῦτο παραινῷ καὶ τὴν φύσιν ἡμῖν, συμδουλεύω, μὴ μόνον τοῦ λέγειν τὰ τοιαῦτα, δλλὰ καὶ λεγόντων ἑτέρων τοῦ ἀχούειν ἀπέχεσθαι, καὶ τῷ θείῳ προσηλῶσθαι νόμῳ διηνεχῶς. Τὸν γὰρ τοιοῦτον καὶ ὁ Προφήτης μακαρίζει, λέγων" Ἀαχάριος ὃς οὐχ ἐπορεύθη ἐν βουλῇ ἀσεθδῶν, καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καὶ ἐπὶ καθέδραν «λοιμῶν οὐκ ἐκάθισεν" ἀ.1.1᾽ ἣ ἐν τῷ νόμῳ Κυρίου τὸ θέλημα αὐτοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει
Dia de tas porneias hekastos tēn dautou gynaika echetō, a΄. Pros tas tou melitos pēgas kai tēmeron hymas cheirchgōgēsai boulomai, melitos oudepote choron echontos. Toiautē gar nōn Paulou rhēmatōn hē physis, kai pantes de͵ hosoi plērousi tas heautōn chardias ech tōn kēgōn toutōn, dia tou Pneumatos toi agion phthengontai΄ mallon de kai melitos aretēn apokryptei pasan hē tōn theiōn hēdonē logiōn. Kai touto ϑēlōn ho Prophētēs elegen, Hōs glykea tǭ aryngi mou ta «logia sou? hyper meli tǭ stomati mou. Ou melitos de estin ēdiōn monon, alla kai chrysiou phai lithou pantos timiōtera kai argyriou pantos chatharōtera hē hēdonē tōn theiōn logiōn. Ta.1ogia gar Kyriou, phēsi, logia agna, argyrion pepyrōmenon, dokemion tę̄ gę̄, kekatharismenon heptakchilasiōs. Dia touto kai tis parainōn elegen, hou ka.1on, timąn de chrē ᾿ogous endoxous. Ex echeinou men gar kai nosos ouch ousa tichtenai pollakis, apo de toutōn kai tēn ousan arrhōstian apothesthai dynametha" kai to men meli chata pepsin diaphtheiretas, ta de logia ta theïa͵ hotan pephthę̄, tote kai. hēdiō ginetai kai chrēsimōtera, autois te tois echousi, kai etebois pollois. Kai trapezēs men tis aisthētēs meta dapsileias apolauōn, eita echeithen ereugomenos, tǭ choinōnounti ginetai" apo didaschalias de tis ereuxamenos pneumatichēs, pollēs tēs euōdias metadidōsi tǭ plēsion. Ho goun Dauid toiautēs synechōs apolauōn estiaseōs elegen? 'xxēreuxato hē kardia mou.iogon agathon. "esti gar kai ponēron logon ereuxasthai. Kai kathaper epi tēs aisthētēs trapezēs chata tēn physin tōn edesmatōn kai hē tēs erygēs poiotēs echdidotai “ houtō dē kai epi tēs tōn rhēmatōn dynameōs, hoiaper an sitōntai, toiauta kai ereugontai pollai tōn anthrōpōn. Hoion ean eis theatron anathę̄s kai porgichōn asmatōn akousę̄s, «oiauta kai ereuxę̄ pantōs eis ton plēsion rhēmata" an de eis tēn echchlēsian elthōn, metaschę̄s tōn pneumatichōn, toiautas hexeis kai tas erygas. Dia touto kai ho Prophētēs elegen, ᾿Exēreuxato hē kardia mou «16gon agathon, tēs trapetēs, hēs aei meteiche, tēn brōsin hēmin endeichnymenos. Toutǭ kai ho Paulos peithomenos, parinei legōn " Pas.16ē9s sapros ech tou stomatos hymōn mē ochporeuesthō, a.11' hoi tis agathes. Kai tis estin ho sapros, phēsin? Ean maϑę̄s ton agathon, tote eisę̄ kai ton dapron᾽ pros gar tēn antidiastolēn echeinou tou- «on tetheiche. Tis oun estin ho agathos, ouden deēsę̄ par᾽ emou mathein" autos gar hēmin autou tēn physin hērmēneusen. Eipōn gar, Ei tis agathos, epēgage, Pros oikodomēn tēs Ekchkilēsias, deiknys hoti houtos estin agathos ho ton plēsion oichēdomōg. Hōsper oun ho oichodomōn, agathos, houtōs ho chathairōn, sapros kai Kai sy toinyn, agąpēte, ei man echeis pi toiou eipein, ho dynatai beltiō poiēsai ton achouonta, mē chōlysę̄s logon en chaïrǭ sōtērias" ei de mēden toiouton echeis, alla ponēra kai diephtharmeną rhēmata, sigēson, mē katēgorēsę̄s tou plēsion. Houtos gar ho logos sapros estin, ouk oichodomōn ton achouonta, alla kai nptastrephōn, An te gar aretēs epimelētai, pros aponoian airetai pollakis " an te hēmelēmenos hē, rhąthymoteros ginetai. "An aischron mellę̄s phthengesthai rhēma kai gelōtos gemon, sigēsan. Kai gar kai houtos ho logos sapros esti, ton te legonta ton te achouonta aselgesterous poiōn, kai tas en echastǭ ponēras epithymias anaptōn. “Hōsper oun tǭ pyri ta xyla trophē ginetai kai hylē, houtō tois ponērois bouleumasi ta rhēmata. Dia touto hou chrē panta, haper an echōmen en dianoią, phthengesthai pantōs “ alla spoudazein men kai tēs dianoias autēs exorizein tas «onēras epithymias kai pasan aischran ennoian. Ei hae pote lathontes paradexometha rhnparous logismous, mēdepote dia tēs glōttēs autous echpherōmen, all᾽ apopnigōmen autous dia tēs sigēs, Kai gar kai thēria kai herpeta eis lachchon empiptonta, an men heurę̄ tina diexodon anioϑen, anadanta agriōtera ginetai" an de menę̄ chatō diēnechōs synchechleismena, pantothen apollytai rhądiōs kai aphanizetai" houtō dē kai ta ponēra enthymēmata, an men heurę̄ tina dia tou stomatos hēmōn kai tōn rhēmatōn exodon, anaptei tēn endon phloga" an de apochleisę̄s auta dia tēs sigēs, asthenestera ginetai, kai chathaper limǭ tēchomena tę̄ siōpę̄, tacheōs: enapothnēschei tę̄ dianoią. Hōste chan epithymēsę̄s tina aischran epithymian, mē phthenxę̄ de rhēma aischron, chatesdesas kai tēn epithymian. Ouk echeis dianoian katharan? Kan stoma eche chatharon, kai mē chenōsę̄s hexō ton bordoron, hiną mē kai heteron kai tauton chatadlapsēs. Ou gar tois legousi monon, alla kai tois achouousin aischra phthengomenōn heterōn pollē prosginetai chēlis. Dia touto parainǭ kai tēn physin hēmin, symdouleuō, mē monon tou legein ta toiauta, dlla kai legontōn heterōn tou achouein apechesthai, kai tǭ theiǭ prosēlōsthai nomǭ diēnechōs. Ton gar toiouton kai ho Prophētēs makarizei, legōn" Aacharios hos ouch eporeuthē en boulę̄ asethdōn, kai en hodǭ hamartōlōn ouk estē, kai epi kathedran «loimōn ouk ekathisen" a.1.1᾽ hē en tǭ nomǭ Kyriou to thelēma autou, kai en tǭ nomǭ autou meletēsei
“But because of sexual immorality let each man have his own wife.” 1. Today too I wish to lead you by the hand to the springs of honey, a honey that never brings satiety. For such is the nature of Paul's words, and all who fill their hearts from these springs speak through the Holy Spirit; or rather, the delight of the divine oracles hides all the excellence even of honey. The prophet showed this when he said: “How sweet are your oracles to my throat, beyond honey to my mouth!” And the delight of the divine oracles is not only sweeter than honey, but more precious than gold and every stone, and purer than any silver. “For the oracles of the Lord,” he says, “are pure oracles, silver tried by fire, tested in the earth, purified seven times.” Therefore someone also said in exhortation: “[To eat much honey] is not good, but one must honour glorious words.” For from the one, disease that was not there is often produced, while by the others we can put away even the illness that is there; and honey is spoiled in digestion, whereas the divine oracles, when they are digested, become sweeter and more useful, both to those who have them and to many others. One who has enjoyed a material table abundantly and then belches from it becomes [offensive] to his companion; but one who belches from spiritual teaching imparts much fragrance to his neighbour. David, at any rate, constantly enjoying such a feast, said: “My heart has belched forth a good word.” For it is possible to belch out an evil word too. And just as at a material table the quality of the belch follows the nature of the foods, so too with the power of words: as they feed, so many people belch. For instance, if you go up to the theatre and hear immoral songs, you will certainly belch such words at your neighbour; but if you come into the church and partake of spiritual things, such too will be your belches. That is why the prophet said, “My heart has belched forth a good word,” showing us the food of the table of which he always partook. Paul too, obeying this, exhorts: “Let no rotten word come out of your mouth, but whatever is good.” And what is the rotten word, he says? If you learn the good, then you will know the rotten too; for he set this one in contrast to that. What the good one is, you will not need to learn from me; for he himself interpreted its nature for us. Having said “whatever is good,” he added, “for the building up of the church,” showing that the good word is the one that builds up the neighbour. As, then, the one who builds up is good, so the one who pulls down is rotten and … So you too, beloved, if you have something to say that can make the hearer better, do not withhold a word in the time of salvation; but if you have nothing of the kind, only wicked and corrupt words, be silent; do not accuse your neighbour. For that word is rotten, not building up the hearer but even overturning him. If he cares for virtue, he is often lifted up to arrogance; if he is careless, he becomes more slothful. If you are about to utter a shameful word full of laughter, be silent. For this word too is rotten, making both speaker and hearer more licentious and kindling the evil desires in each. As wood becomes food and fuel to fire, so words become to wicked intentions. Therefore we must not by any means utter everything we have in our mind, but must take pains to banish from the mind itself evil desires and every shameful thought. And if we ever unawares admit filthy thoughts, let us never bring them out through the tongue, but choke them by silence. For wild beasts and reptiles that fall into a pit, if they find some way out above, climb up and become fiercer; but if they stay shut in below continually, they easily perish on every side and vanish. So too evil thoughts: if they find some way out through our mouth and words, they kindle the flame within; but if you shut them in by silence, they grow weaker, and, wasting away in silence as if by hunger, they quickly die in the mind. So even if you desire some shameful desire, but do not utter a shameful word, you have quenched the desire too. You do not have a pure mind? At least have a pure mouth, and do not empty the filth outside, so as not to harm both another and yourself. For great defilement comes not only to those who speak shameful things but also to those who hear others speak them. Therefore I exhort and … our nature, and I advise you to refrain not only from saying such things, but also from hearing others say them, and to be fixed continually on the divine law. For such a man the prophet calls blessed, saying: “Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the pestilent; but his will is in the law of the Lord, and in his law he will meditate …”
Textual problem in this passage: see the notes.
1 Cor 7:2 (quotation, high confidence) · Ps 119:103 (118:103 LXX) (quotation, high confidence) · Ps 19:10 (18:11 LXX) (allusion, medium confidence) · Ps 12:6 (11:7 LXX) (quotation, high confidence) · Prov 25:27 (quotation, high confidence) · Ps 45:1 (44:2 LXX) (quotation, high confidence) · Eph 4:29 (quotation, high confidence) · Ps 1:1–2 (quotation, high confidence)
Notes and citation
Summary: Chrysostom opens his sermon on 1 Cor 7:2 by praising the sweetness of Scripture and warning that shameful words, spoken or heard, feed evil desires and should be choked by silence.
- This sermon (on 1 Cor 7:2–4) has no public-domain English translation; the translation was re-read against the Greek. The scan's OCR is noisy; a few words are lost (marked “…”), and leaked footnote numbers were removed by logged corrections. Quotations: 1 Cor 7:2; Ps 119:103 (LXX 118:103); Ps 19:10 (LXX 18:11); Ps 12:6 (LXX 11:7); Prov 25:27, where the opening words are lost in the scan and are supplied in brackets from the verse; Ps 45:1 (LXX 44:2), “belched forth” (ἐξηρεύξατο) as in the Septuagint; Eph 4:29; Ps 1:1–2.
Notes on the original text
- Digital text corrected (OCR garble with a leaked footnote reference; OCR slips; OCR slips at a line break; leaked footnote reference; stray digit): ἀρετὴν 4 ἀποκρύπτει → ἀρετὴν ἀποκρύπτει; ὑπὲρ μέλι ν τῷ σεόμαεί μον → ὑπὲρ μέλι τῷ στόματί μου; Διὰ ν Υ τσοὶ, ἶο μβ 4 θυ Μεα. καί → Διὰ τοῦτο καί; τὴν βρῶσιν ἡμῖν 5 ἐνδειχνύμενος → τὴν βρῶσιν ἡμῖν ἐνδειχνύμενος; παραινῷ καὶ Ὁ θυο 258. τὴν → παραινῷ καὶ τὴν; τὸ θέ- Ἦἴημα → τὸ θέλημα.
Topics: Scripture and canon
Cite (SBL): Chrysostom, Prop. fornic. 1 (PG 51:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-propter-fornicationes/1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-propter-fornicationes/1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-propter-fornicationes-1) · Report an error
Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.
Chapter 2
2PG 51:207
Ἐν μὲν οὖν τοῖς ἔξωθεν συλλόγοις, εἰ χαΐί τι λεχθείη ποτὲ χρηστὸν, ἀλλ᾽ ἐν πολλοῖς τοῖς φαύλοις μόλις ἂν ὑγιὲς οἱ πολλοὶ φθέγγονται" ἐπὶ δὲ τῶν θείων Γραφῶν τοὐναντίον ἅπαν πονὴρὸν μὲν οὐδένα οὐδέποτε ἀχούσῃ λόγον, πάντας δὲ σωτηρίας καὶ πολλῆς γέμοντας φιλοσοφίας“ οἵα δὴ καὶ τὰ σήμερον ἡμῖν ἀναγνωσθέντα. Τίνα δὲ ταῦτά ἐστι; Περὶ δὲ ὧν ἐγρώο γατέ μοι, φησὶ, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτοσθαι διὰ δὲ τὰς πορνείας ἕχασεος τὴν ἑαυτοῦ γυναῖκα ἐχέτω͵ καὶ ἑκάστη τὸν ἴδιον ἄνδρα. Περὶ γάμων ὁ Παῦλος νομοθετεῖ, καὶ οὐχ αἰσχύνεται, οὐδὲ ἐρυθριᾷ καὶ μάλᾳ εἰχότως. Εἰ γὰρ ὁ Δεσπότης αὐτοῦ γάμον ἐτίμησε, καὶ οὐκ ἐπῃσχύνϑη, ἀλλὰ καὶ «ἢ παρουσίᾳ καὶ τῷ δώρῳ τὸ πρᾶγμα ἐχόσμησε (καὶ γὰρ καὶ δῶρα τῷ γάμῳ μείζονα ἀπάντων εἰσήνεγχε, τὴν τοῦ ὕδατος φύσιν εἰς οἶνον μεταδαλὼν), πῶς ὁ δοῦλος ἡρυθρίασεν ἂν περὶ γάμου νομοθετῶν ν; Οὐ γὰρ πονηρὸν ὁ γάμος πρᾶγμα, ἀλλὰ πονηρὸν ἡ μοιχεία, πονηρὸν ἡ πορνεία " γάμος δὲ πορνείας ἀναιρετιχὸν φάρμαχον. Μὴ τοίνυν αὐτὸν ἀτιμάζωμεν ταῖς; διαδολιχαῖς πομπαῖς " ἀλλ᾽, ὅπερ ἐποίησαν οἱ ἐν Κανᾷ τῆς Γαλιλαίας, καὶ οἱ γῦν γνναῖχας ποιείτωσαν, τὸν Χριστὸν ἐχέτωσαν μέσον. Καὶ πῶς δυνατὸν τοῦτο γενέσθαι, φησί; Δι᾿ αὐτῶν τῶν ἱερέων" Ὁ δεχόμενος γὰρ, φησὶν, ὑμᾶς, ἐμὲ δέχεται. “Ἂν τοίνυν τὸν διάδολον ἀπελάσῃς, ἂν τὰ πορνιχὰ ᾷσματα, καὶ τὰ χεχλασμένα μέλη, καὶ τὰς ἀτάχτους χορείας, καὶ τὰ αἰσχρὰ ῥήματα, καὶ τὴν διαδολιχκὴν πομπὴν, καὶ τὸν θόρυδον, καὶ τὸν χεχυμένον γέλωτα καὶ τὴν λοιπὴν ἐξελάσῃς ἀσχημοσύνην, εἰσαγάγῃς δὲ τοὺς ἀγίους Χριστοῦ δούλους, καὶ ὁ Χριστὸς δι' αὐτῶν παρέσται πάντως μετὰ τῆς μητρὸς καὶ τῶν ἀδελ.φῶν" Ὃς γὰρ ἂν ποιήσῃ. φησὶ, τὸ θέλημα τοῦ Πατρός μου, οὗτός μου ἀδελρὸς καὶ ἀδελρὴ καὶ μήτηρ ἐστι. Καὶ οἶδα ὅτι βαρύς τισιν εἶναι δοχῶ καὶ φορτιχὸς, ταῦτα παραινῶν καὶ παλαιὸν ἔθος ἐχχόπτων. Πλὴν ἀλλ᾽ οὐδέν μοι τούτου μέλει" οὐ γὰρ τῆς χάριτος τῆς παρ᾽ ὑμῶν, ἀλλὰ τῆς ὠφελεέχς δέομαι τῆς ὑμετέρας " οὐ τῶν χρότων καὶ τῶν ἐπαίνων, ἀλλὰ τοῦ χέρδους καὶ τῆς φιλοσοφίας. Μή μοι λεγέτω τι;, ὅτι ἔθος ἐστίν’ ὅπου ἁμαρτία τολμᾶται, ἔθους μὴ μνησθῇς " ἀλλ᾽, εἰ μὲν πονηρὰ τὰ γινόμενα, χᾶν παλαιὸν ἔθος ἧ, χατάλυσον" ἂν δὲ μὴ πονηρὰ, χἂν συνήθεια μὴ ἧ, εἰσάγαγε καὶ χαταφύτευσον, Ὅτι δὲ οὐ παλαιὸν ἔθος ἣν τὸ τοιαῦτα ἀσχημονεῖν, ἀχλὰ καὶ νστομία τίς ἔστι τὰ γινόμενα, ἀναμνήσθητι πῶς ἔγη μὲν ὁ Ἰσαὰχ τὴν 'Ρεδέχχαν. πῶς ὁ Ἰαχὼδ τὴν Ῥαχήλ. Καὶ γὰρ τῶν γάμων αὐτῶν μέμνηται ἡ Γραφὴ, καὶ πῶς εἰς τὰς οἰχίας τῶν νυμφίων ἤχθησαν αὗται αἱ νύμφαι λέγει, καὶ οὐδενὸς τοιούτου μέμνηται" ἀλλὰ συμπόσιον μὲν καὶ δεῖπνον ἐποιήσαντο τοῦ συνἤθους φαιδροότερον, καὶ τοὺς προσήχοντας ἐχάλεσαν εἰς τοὺς γάμους· αὐλοὶ δὲ, σύριγγες, καὶ χύμδαλα, καὶ τὰ οἰνώδη " σχιρτήματα, καὶ ἡ λοιπὴ ἡ νῦν ἀσχηὄνη πᾶσα ἐχποδὼν ἦν. υἱ δὲ ἐφ᾽ ἡμῶν καὶ ὕμνους εἰς τὴν ᾿Αφροδίσην ἄδουσι χορεύοντες, καὶ μοιχείας πολλὰς, καὶ γάμων διαφθορὰς, καὶ ἔρωτας παρανόμους, καὶ μίξεις ἀθέσμους, καὶ πολλὰ ἕτερα ἀσεδείας καὶ αἰσχύνης γέμοντα ἄσματα χατ᾽ ἐχείνην ἄδουσι τὴν ἡμέραν, καὶ μετὰ μέθην καὶ τοσαύτην ἀσχημοσύνην δι’ αἰσχρῶν ῥημάτων δημοσίᾳ τὴν νύμφην πομπεύουσ:. Πῶς οὖν αὐτὴν ἀπαιτεῖς σωφροσύνην, εἰπέ μοι, εἰς τοσαύτην ἀναίδειαν ἐκ πρώτης αὐτὴν παιδοτριδῶν τῆς ἡμέρας, καὶ παρασχευάζων ἐπ᾽ ὄγεσιν αὐτῆς καὶ γίνεσθαι καὶ λέγεσθαι ταῦτα, ἃ μηδὲ σπουδαίοις ἀνδραπόδοις ἀχοῦσαι θέμις; Τοσοῦτον χρόνον ἐπόνεσεν ὁ πατὴρ μετὰ τῆς μητρὸς φυλάττων. τὴν καρθένον, ὥστε μήτε εἰπεῖν, μήτε ἑτέρου ἀχοῦσαι λέγοντός τι τῶν τοιούτων ῥημάτων, καὶ θαλάμους, καὶ γυναινωνίτιδας, καὶ φύλακας, καὶ θύρας, καὶ μοχλοὺς, καὶ τὰς ἐν ἑσπέρξ προόδους, καὶ τὸ μηδενὶ φαίνεσθαι μηδὲ τῶν ἐπιτηδ:ιίων, καὶ πολλὰ ἕτερα πλείονα τούνων πραγματευόμενος, καὶ σὺ πάντα ἐχεῖνα ἐν μιᾷ ελθὼν ἐξέχεας ἡμέρᾳ, ἀναίσχυντον αὐτὴν παρασχευάζων γενέσθαι διὰ τῆς ἀτίμου πομ- «ἧς ἐχείνης, καὶ διεφθαρμένα ῥήματα εἰς τὴν ψυχὴν εἰσάγων τῆς γύμφης; Οὐχ ἐντεῦθεν τὰ μετὰ ταῦτα χαχά; οὐκ ἐντεῦθεν μοιχεῖαι καὶ ζηλοτυπίαι : οὐχ Ὅταν γὰρ τοὺς δαίμονας καλῇς διὰ τῶν ἀσμάτων, ὅταν τὴν ἐχείνων ἐπιθυμίαν πληροῖς διὰ τῶν αἰσχρῶν ῥημάτων, ὅταν μίμους καὶ μαλαχοὺς εἰς τὴν οἰχίαν εἰσάγῃς καὶ τὸ θέατρον ἅπαν, ὅταν πορνῶν ἐμπλήσῆς τὴν οἰχίαν. καὶ τῶν δαιμόνων ὁλόχληρον παρασχευάσῃς ἐχεῖ χωμᾶσαι τὸν χορὸν, τί προσδοχᾷς λοιπὸν ὑγιὲς, εἰπέ μοι; Τίνος δὲ ἕνεχεν καὶ ἱερέας εἰσἀγεις, μέλλων τῇ ὑστεραίᾳ ταιαῦτα τελεῖν; Βούλει φιλοτιμίαν ἐπιδείξασθαι χέρδος ἔχουσαν; Κάλεσον χοροὺς πενήτων. ᾿Αλλ᾽ αἰσχύνῃ πάντως, καὶ ἐρυθριᾷς; Καὶ τί ταύτης τῆς ἀλογίας χεῖρον, ὅταν τὸν μὲν διάὅολον ἕλχων εἰς τὴν οἰχίαν, μηδὲν νομίζῃς αἰσχρὸν ποιεῖν, τὸν δὲ Χριστὸν μέλλων εἰσάγειν, ἐρυθριᾷς; “Ὥσπερ γὰρ πενήτων εἰσιόντων ὁ Χριστὸς παραγίνετὰᾶι, οὕτω μαλαχῶν καὶ μίμων ἐχεῖΐῖ χορευόντων ὁ διάδολος ἐν τῷ μέσῳ χωμάζει. Καὶ ἀπὸ μὲν τῆς δαπάνης ἐχείνης χέρδος οὐδὲν, ἀλλὰ καὶ πολλὴ γένοιτ᾽ ἂν ἡ βλάδη" ἀπὸ δὲ τούτων τῶν ἀναλωμάτων πολύν τινα λήψῃ τὸν μισθὸν ταχέως. ᾿Αλλὰ οὐδεὶς ἐπὶ τῆς κόλεωςς τοῦτο εἰργάσατο; ᾿Αλλὰ σὺ χατάρξαι σπούδασον καὶ ἀρχηγὸς γενέσθαι τῆς χαλῆς ταύτης συνηθείας, ἵνα καὶ οἱ μετὰ ταῦτα εἰς σὲ ἀναφέρωσι. Κἂν ζηλώσῃ τις, χἂν μιμήσηται τοῦτο τὸ ἔθος, πρὸς «οὑς ἐξετάζοντας ἕξουσι λέγειν οἱ ἔγγοναι καὶ οἱ ἐξ ἐγγόνων, ὅτι Ὁ δεῖνα τὸν χαλὸν τοῦτον νόμον πρῶτος εἰσήγαγεν. Εἰ γὰρ ἐπὶ τῶν ἔξωθεν ἀγώνων, ἐν τοῖς συμποσίοις, οἱ πρὸς τὸ φὶλοτιμότερον τὰς ἀνονήτους «ταύτας λειτουργίας ἐξάγοντες, παρὰ πολλῶν ἄδονται πολλῷ μᾶλλον ἐπὶ τῆ; λειτουργίας τῆς πνευματιχῆῇς ἅπαντες ἐπαινέτονται, καὶ χάριν ὁμολογήσουσι τῷ πρώτῳ τὴν θαυμαστὴν ταύτην ἀρχὴν εἰσαγαγόντι, καὶ ἔσται τὸ αὐτὸ καὶ φιλοτιμία καὶ χέρδος. Καὶ γὰρ. ὗφ' ἑτέρων τοῦτο χατορθούμενον, σοὶ, τῷ πρώτῳ φυ- «ευσαμένῳ, τῶν καρπῶν ἐχείνων οἴσει τὴν ἀμοιδέν " τοῦτό σε καὶ πατέρα κοιήσει ταχέως, τοῦτο καὶ τῶν «τιχτομένων προστήσεται, καὶ τὸν νυμφίον τῇ νύμφτ' α ἁμαρτάνουσιν ἀπειλεῖ συνεχῶς ὁ Θεὸς, λέγων, ὅτι "Ἔσονται οἱ υἱοὶ ὑμῶν ὀρφανοὶ, καὶ αἱ γυναῖκες ὑμῶν χῆραι" οὕτω καὶ τοῖς ἐν ἅπασιν αὐτῷ πειθομένοις καὶ γῆρας λιπαρὸν καὶ πάντα μετὰ τούτων δώσειν ὑπισχνεῖται τὰ ἀγαθά
En men oun tois exōthen syllogois, ei chaïi ti lechtheiē pote chrēston, all᾽ en pollois tois phaulois molis an hygies hoi polloi phthengontai" epi de tōn theiōn Graphōn tounantion hapan ponēron men oudena oudepote achousę̄ logon, pantas de sōtērias kai pollēs gemontas philosophias“ hoia dē kai ta sēmeron hēmin anagnōsthenta. Tina de tauta esti? Peri de hōn egrōo gate moi, phēsi, kalon anthrōpǭ gynaikos mē haptosthai dia de tas porneias hechaseos tēn heautou gynaika echetō͵ kai hekastē ton idion andra. Peri gamōn ho Paulos nomothetei, kai ouch aischynetai, oude erythrią kai malą eichotōs. Ei gar ho Despotēs autou gamon etimēse, kai ouk epę̄schynϑē, alla kai «ē parousią kai tǭ dōrǭ to pragma echosmēse (kai gar kai dōra tǭ gamǭ meizona apantōn eisēnenche, tēn tou hydatos physin eis oinon metadalōn), pōs ho doulos hērythriasen an peri gamou nomothetōn n? Ou gar ponēron ho gamos pragma, alla ponēron hē moicheia, ponēron hē porneia " gamos de porneias anairetichon pharmachon. Mē toinyn auton atimazōmen tais? diadolichais pompais " all᾽, hoper epoiēsan hoi en Kaną tēs Galilaias, kai hoi gyn gnnaichas poieitōsan, ton Christon echetōsan meson. Kai pōs dynaton touto genesthai, phēsi? Di᾿ autōn tōn hiereōn" Ho dechomenos gar, phēsin, hymas, eme dechetai. “An toinyn ton diadolon apelasę̄s, an ta pornicha ąsmata, kai ta chechlasmena melē, kai tas atachtous choreias, kai ta aischra rhēmata, kai tēn diadolichkēn pompēn, kai ton thorydon, kai ton chechymenon gelōta kai tēn loipēn exelasę̄s aschēmosynēn, eisagagę̄s de tous agious Christou doulous, kai ho Christos di' autōn parestai pantōs meta tēs mētros kai tōn adel.phōn" Hos gar an poiēsę̄. phēsi, to thelēma tou Patros mou, houtos mou adelros kai adelrē kai mētēr esti. Kai oida hoti barys tisin einai dochō kai phortichos, tauta parainōn kai palaion ethos echchoptōn. Plēn all᾽ ouden moi toutou melei" ou gar tēs charitos tēs par᾽ hymōn, alla tēs ōpheleechs deomai tēs hymeteras " ou tōn chrotōn kai tōn epainōn, alla tou cherdous kai tēs philosophias. Mē moi legetō ti?, hoti ethos estin’ hopou hamartia tolmatai, ethous mē mnēsthę̄s " all᾽, ei men ponēra ta ginomena, chan palaion ethos hē, chatalyson" an de mē ponēra, chan synētheia mē hē, eisagage kai chataphyteuson, Hoti de ou palaion ethos hēn to toiauta aschēmonein, achla kai nstomia tis esti ta ginomena, anamnēsthēti pōs egē men ho Isaach tēn 'Redechchan. pōs ho Iachōd tēn Rhachēl. Kai gar tōn gamōn autōn memnētai hē Graphē, kai pōs eis tas oichias tōn nymphiōn ēchthēsan hautai hai nymphai legei, kai oudenos toioutou memnētai" alla symposion men kai deipnon epoiēsanto tou synēthous phaidrooteron, kai tous prosēchontas echalesan eis tous gamous; auloi de, syringes, kai chymdala, kai ta oinōdē " schirtēmata, kai hē loipē hē nyn aschēonē pasa echpodōn ēn. hui de eph᾽ hēmōn kai hymnous eis tēn ᾿Aphrodisēn adousi choreuontes, kai moicheias pollas, kai gamōn diaphthoras, kai erōtas paranomous, kai mixeis athesmous, kai polla hetera asedeias kai aischynēs gemonta asmata chat᾽ echeinēn adousi tēn hēmeran, kai meta methēn kai tosautēn aschēmosynēn di’ aischrōn rhēmatōn dēmosią tēn nymphēn pompeuous:. Pōs oun autēn apaiteis sōphrosynēn, eipe moi, eis tosautēn anaideian ek prōtēs autēn paidotridōn tēs hēmeras, kai parascheuazōn ep᾽ ogesin autēs kai ginesthai kai legesthai tauta, ha mēde spoudaiois andrapodois achousai themis? Tosouton chronon eponesen ho patēr meta tēs mētros phylattōn. tēn karthenon, hōste mēte eipein, mēte heterou achousai legontos ti tōn toioutōn rhēmatōn, kai thalamous, kai gynainōnitidas, kai phylakas, kai thyras, kai mochlous, kai tas en hesperx proodous, kai to mēdeni phainesthai mēde tōn epitēd:iiōn, kai polla hetera pleiona tounōn pragmateuomenos, kai sy panta echeina en mią elthōn execheas hēmerą, anaischynton autēn parascheuazōn genesthai dia tēs atimou pom- «hēs echeinēs, kai diephtharmena rhēmata eis tēn psychēn eisagōn tēs gymphēs? Ouch enteuthen ta meta tauta chacha? ouk enteuthen moicheiai kai zēlotypiai : ouch Hotan gar tous daimonas kalę̄s dia tōn asmatōn, hotan tēn echeinōn epithymian plērois dia tōn aischrōn rhēmatōn, hotan mimous kai malachous eis tēn oichian eisagę̄s kai to theatron hapan, hotan pornōn emplēsēs tēn oichian. kai tōn daimonōn holochlēron parascheuasę̄s echei chōmasai ton choron, ti prosdochąs loipon hygies, eipe moi? Tinos de henechen kai hiereas eisageis, mellōn tę̄ hysteraią taiauta telein? Boulei philotimian epideixasthai cherdos echousan? Kaleson chorous penētōn. ᾿All᾽ aischynę̄ pantōs, kai erythriąs? Kai ti tautēs tēs alogias cheiron, hotan ton men diaoolon helchōn eis tēn oichian, mēden nomizę̄s aischron poiein, ton de Christon mellōn eisagein, erythriąs? “Hōsper gar penētōn eisiontōn ho Christos paraginetaai, houtō malachōn kai mimōn echeiïi choreuontōn ho diadolos en tǭ mesǭ chōmazei. Kai apo men tēs dapanēs echeinēs cherdos ouden, alla kai pollē genoit᾽ an hē bladē" apo de toutōn tōn analōmatōn polyn tina lēpsę̄ ton misthon tacheōs. ᾿Alla oudeis epi tēs koleōss touto eirgasato? ᾿Alla sy chatarxai spoudason kai archēgos genesthai tēs chalēs tautēs synētheias, hina kai hoi meta tauta eis se anapherōsi. Kan zēlōsę̄ tis, chan mimēsētai touto to ethos, pros «hous exetazontas hexousi legein hoi engonai kai hoi ex engonōn, hoti Ho deina ton chalon touton nomon prōtos eisēgagen. Ei gar epi tōn exōthen agōnōn, en tois symposiois, hoi pros to philotimoteron tas anonētous «tautas leitourgias exagontes, para pollōn adontai pollǭ mallon epi tē? leitourgias tēs pneumatichēę̄s hapantes epainetontai, kai charin homologēsousi tǭ prōtǭ tēn thaumastēn tautēn archēn eisagagonti, kai estai to auto kai philotimia kai cherdos. Kai gar. hyph' heterōn touto chatorthoumenon, soi, tǭ prōtǭ phy- «eusamenǭ, tōn karpōn echeinōn oisei tēn amoiden " touto se kai patera koiēsei tacheōs, touto kai tōn «tichtomenōn prostēsetai, kai ton nymphion tę̄ nympht' a hamartanousin apeilei synechōs ho Theos, legōn, hoti "Esontai hoi huioi hymōn orphanoi, kai hai gynaikes hymōn chērai" houtō kai tois en hapasin autǭ peithomenois kai gēras liparon kai panta meta toutōn dōsein hypischneitai ta agatha
In the gatherings outside, even if something good is ever said, still among much that is worthless the many will hardly utter anything sound; but with the divine Scriptures it is entirely the opposite: you will never hear any evil word, but all are full of salvation and much wisdom, like what was read to us today. And what is this? “Now concerning the things about which you wrote to me,” he says, “it is good for a man not to touch a woman; but because of sexual immorality let each man have his own wife, and each woman her own husband.” Paul legislates about marriage and is not ashamed, nor does he blush; and quite reasonably. For if his Master honoured marriage and was not ashamed, but adorned the thing with his presence and his gift (for he brought to the marriage a gift greater than all, changing the nature of water into wine), how would the servant have blushed in legislating about marriage? Marriage is not an evil thing: what is evil is adultery, evil is sexual immorality; and marriage is a remedy that does away with sexual immorality. Let us not, then, dishonour it with diabolical processions; but what those in Cana of Galilee did, let those who take wives now do too: let them have Christ in the midst. And how can this be done, he says? Through the priests themselves: “For he who receives you,” he says, “receives me.” If, then, you drive away the devil, if you drive out the immoral songs and the effeminate melodies and the disorderly dances and the shameful words and the diabolical procession and the uproar and the dissolute laughter and the rest of the indecency, and bring in the holy servants of Christ, then Christ will surely be present through them, with his mother and his brothers: “For whoever does the will of my Father,” he says, “is my brother and sister and mother.” And I know that I seem burdensome and tiresome to some, giving this advice and cutting out an old custom. But I care nothing for that; for I need not your favour but your benefit, not applause and praise but gain and wisdom. Let no one tell me that it is the custom: where sin is dared, do not mention custom; if what is done is evil, abolish it even if it is an old custom; if it is not evil, introduce and plant it even if it is not the custom. And that it was not an old custom to behave so indecently, but that what is done is an innovation, remember how Isaac took Rebekah, how Jacob took Rachel. For the Scripture records their marriages and tells how these brides were brought into the bridegrooms' houses, and records nothing of the kind: they made a banquet and supper more splendid than usual and invited their relatives to the wedding; but flutes, pipes, cymbals, drunken leaping and all the rest of the present indecency were absent. But people in our time even sing hymns to Aphrodite as they dance, and on that day they sing of many adulteries, corruptions of marriages, unlawful loves, lawless unions and many other songs full of impiety and shame, and after drunkenness and so much indecency they parade the bride publicly with shameful words. How, then, tell me, do you demand chastity of her, when from the first day you train her to such shamelessness and arrange that things are done and said before her eyes that respectable slaves ought not even to hear? For so long a time the father, with the mother, laboured to guard the virgin, so that she would neither say nor hear another say any such words: chambers, women's quarters, guards, doors and bolts, going out only in the evening, being seen by no one, not even by her intimates, and many other things besides; and you, coming in one day, have poured all that away, making her shameless by that disgraceful procession and bringing corrupt words into the bride's soul? Do not the evils that follow come from this? Do not adulteries and jealousies come from this? … For when you call the demons by the songs, when you fulfil their desire by shameful words, when you bring mimes and effeminate men and the whole theatre into the house, when you fill the house with prostitutes and prepare the whole chorus of demons to revel there, what sound thing do you expect afterwards, tell me? And why do you bring in priests too, when you are going to perform such things the next day? Do you wish to show a generosity that brings gain? Invite choirs of the poor. But you are ashamed, no doubt, and blush? And what is worse than this unreason: when you drag the devil into the house you think you do nothing shameful, but when you are about to bring in Christ you blush? For as Christ is present when the poor come in, so when effeminate men and mimes dance there, the devil revels in the midst. From that expense there is no gain, but even much harm; but from these outlays you will soon receive a great reward. “But no one in the city has done this.” Then be eager to begin it and become the founder of this good custom, so that those after you may refer it to you. And if someone emulates and imitates this custom, the grandchildren and great-grandchildren will be able to say to those who inquire, “So-and-so first introduced this good law.” For if in the contests outside, at banquets, those who produce these useless public services more lavishly are celebrated by many, much more in the spiritual service will all praise and acknowledge their gratitude to the first who introduced this wonderful beginning, and the same thing will be both honour and gain. For when it is accomplished by others, it will bring you, who first planted it, the reward of those fruits. This will soon make you a father too, this will protect your children, and the bridegroom with the bride … For just as God continually threatens sinners, saying, “Your sons will be orphans and your wives widows,” so to those who obey him in all things he promises a rich old age and all good things with it.
Textual problem in this passage: see the notes.
1 Cor 7:1–2 (quotation, high confidence) · John 2:1–11 (allusion, high confidence) · Matt 10:40 (quotation, high confidence) · Matt 12:50 (quotation, high confidence) · Gen 24:67 (allusion, medium confidence) · Gen 29:22 (allusion, medium confidence) · Exod 22:24 (quotation, high confidence)
Notes and citation
Summary: Chrysostom defends Paul's speaking about marriage, which Christ honoured at Cana, and attacks the immoral songs, dancers and processions of contemporary weddings, urging that the poor be invited instead.
- Marriage is called a remedy (φάρμακον) against sexual immorality. A long passage of leaked Latin (and a repeated Greek line) after “invited their relatives” was removed by a logged correction; lines are lost after “jealousies” and after “the bridegroom with the bride” (marked “…”). Page numbers of the earlier edition printed in the text were removed by logged corrections. Quotations and allusions: 1 Cor 7:1–2; John 2:1–11; Matt 10:40; Matt 12:50; Gen 24 (Isaac and Rebekah); Gen 29:22 (Jacob's wedding feast); Exod 22:24.
Notes on the original text
- Digital text corrected (leaked fragment of Migne's Latin column and a repeated Greek line; leaked page number): Δεσπότης [195] αὐτοῦ → Δεσπότης αὐτοῦ; καὶ [196] φύλακας → καὶ φύλακας; » δυο 4 εἰ Φ Ὁ. ἡ τούτων α ἘΠ ὧν, εἰχοτως. Οὐδὲ ὁ δοῦλος ἐρνθιᾷ πεἐηθοο Πογεθ θυ, οἱ ἰαπιχυδηι ἴδε σου ἤδοί, ρα εἰδυὰ Τοῦ) ΘΧΟΓΏΔΥΪ,, οἱ ΠΌΠΟΙ : δι συϊ δ: 1 Π|8η} : δὶ πη] πο} δὶ πῆ, ᾿ἰσοῖ δοηδυδιυάο ποη δἰϊ, ΤΆ οὶ, οἱ ἰᾳ υδηΐδιβ ομποίδ [18 ὑπὸ ἀΐο οἰ ϊδιΐ, 86 δυηὶ ἰδία Υ φυΐθυς πο αἰ εἰ αἱ] οτᾶ ᾽ οσπὶ δοη Γ δὶς [υἱἱαὶ; οἱ δἀνεγβαγίοβ ἰπι Δι : δαί) ἴα». ογοῖι Ἅ] εἰς τοὺς Ὑάυονς᾽ → εἰς τοὺς γάμους·.
Topics: Marriage, Games, shows, and the theatre, Almsgiving and care for the poor
Cite (SBL): Chrysostom, Prop. fornic. 2 (PG 51:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-propter-fornicationes/2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-propter-fornicationes/2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-propter-fornicationes-2) · Report an error
Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.
Chapter 3
3PG 51:211
Καὶ Παύλου δὲ ἔστιν ἀκοῦσαι τοῦτο λέγοντος, ὅτι θανάτους ἀώρους πολλάκις ἁμαρτημάτων ἐποίησε πλῆθος. Διὰ τοῦτο τὰρ, φησὶν, ὃν ὑμῖν ποι.λοὶ ἀσθεγεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶγτας ἱκανοί. Ὅτι δὲ πένητες τρεφόμενοι οὐδὲν τοιοῦτον ἀφιᾶσι συμπεσέϊν, ἀλλὰ, χἂν γένηταί τι τῶν ἀδοχήτων, ταχίστην ἐπάγουσιν αὐτοῦ τὴν διόρθωσιν, ἀπὸ τῆς χόρης μάνθανε τῆς ἐν Ἰόππῃ. Καὶ γὰρ ταύτην ποτὲ νεχρὰν κειμένην περιστάντες οἱ τρεφόμενοι πένητες καὶ δαχρύσαντες ἀνέστησαν, καὶ πρὴὸς ζωὴν ἐπανήγαγον. Τοσοῦτον εὐχὴ χηρῶν καὶ πενήτων γέλωτος παντὸς καὶ χορείας ἐστὶ χρησιμωτέρα. Ἐνταῦθα πρὸς μίαν ἡμέραν ἡ τέρψις, ἐχεῖ διηνεχὲς τὸ χέρδος. Ἐννόησον ἡλίκον ἐστὶ τοσαύτας ἐπὶ τῆς χεφαλῆς εὐλογίας λαθοῦσαν τὴν νύμφην, εἰς τὴν οἰχίαν εἰσιέναι τοῦ νυμφίον. Πόσων στεφάνων ταῦτα σεμνότερα; πόσου χρησιμώ» τερα πλούτον; ὡς τά γε νῦν γινόμενα ἐσχάτης παᾶραπληξία:; καὶ παραφροσύνης ἐστίν. Εἰ γὰρ μηδὲ κόλασις, μηδὲ τιλωρία τις ἔχειτο τοῖς τὰ τοιαῦτα ἀσχημονοῦσιν, ἐννόηδον ὅσης ἐστὶ τιμωρίας, ἀνέχεσθαι τοσαύταις πλυνομένους λοιδορίαις, δημοσίᾳ, πάντων ἀχουόντων, ὑπὸ ἀνθρώπων μεθυόντων καὶ διεφθαρμένων τὸν νοῦν. Οἱ μὲν γὰρ᾽ πένητες λαμθά.νοντες εὐλογοῦσι, μυρία συνεύχονται τὰ ἀγαθά" ἐχεῖνοι δὲ μετὰ τὴν μέθην, μετὰ τὴν ἀδηφαγίαν, πάντα βόρδορον χωμμάτων κατὰ τῆς τῶν γαμούντων χαλήλους ἔχοντες" καὶ χαθάπερ ἐχθρῶν ὄντων τῶν συνιόντων, οὕτως οἱ προσήχοντες αὐτοῖς φιλοτιμοῦνται πρὸς ἀλλήλους, ἐν τῷ ῥητὰ καὶ ἄῤῥητα λέγειν ὀνείδη περὶ τῶν γημάντων, μιμῆσαι τοὺς ἀντιτετα - Ὑμένους" καὶ ἡ πρὸς ἀλλήλους τούτων φιλονεικία μεθ᾽ ὑπερδολῆς ἀπάσης τὸν νυμφίον μετὰ τῆς νύμφης ἽΑρ᾽ οὖν ἑτέραν ζητήσομεν ἀπόδειξιν, εἰπέ μοι, τῶν δαιμόνων -χινούντων τὰς ἑχείνων ψυχὰς ταῦτα καὶ γίνεσθαι καὶ λέγεσθαι παρ᾽ αὑτῶν; Τίς οὖν ἀμφισδητήσει λοιπὸν, ὅτι δαιμόνων χινούντων τὰς ἐχείνων ψυχὰς καὶ λέγεται ταῦτα πάντα καὶ γίνεται παρ᾽ ἐχείνων; Οὐκ ἔστιν οὐδείς" καὶ γὰρ τοιαῦται τοῦ διαδόλου αἱ ἀντιδόσεις, λοιδορίαι, καὶ μέθαι, καὶ παραφροσύνη ψυχῆς. Εἰ δέ τις οἰωνίζοιτο τὸ πένητας ἀντὶ τούτων εἰσάγεσθαι, καὶ συμφορᾶς λέγοι εἶναι σὐμδολα ταῦτα, μαθέτω καὶ τοῦτο, ὅτι οὐ τὸ πένητας τρέφεσθαι καὶ χήρας, ἀλλὰ τὸ μαλαχοὺς καὶ πόρνας, τοῦτο ἀπάσης ἀηδίας καὶ μυρίων ἐστὶ σύμόδολον χαχῶν. Πολλάχις γὰρ ἀπ᾽ αὐτῆς τῆς ἡμέρας ἐχ τῶν φίλων «ὃν νυμφίον αἰχμάλωτον λαδοῦσα ἀπῆλθεν ἡ πόρνη, καὶ τὸν ἔρωτα τὸν πρὸς τὴν νύμφην ἔσδεσε, καὶ τὴν εὔνοιαν ὑπέσυρς, καὶ τὴν ἀγάπην, πρὶν ἐξαφθῆνα:, χατέλυσε, καὶ μοιχείας ἐγκατέδαλε σπέρματα. Ταῦτα δεδοιχέναι τοὺς πατέρας ἐχρῆν, εἰ καὶ μηδὲν ἕτερον, καὶ χωλύειν τῶν μέμων καὶ τῶν ὀρχουμένων τὰς εἰς τοὺς γάμους παρουσίας. Γάμος γὰρ, οὐχ ἕνα ἀγ11λ:» μεν εἰσενήνεχται, οὐδ᾽ ἵνα πορνεύωμεν, ἀλλ᾽ ἵνα αιυφρονῶμεν. ΓΛχοῦσον γοῦν τοῦ Παύλου λέγοντος" Διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω. Δύο γὰρ ταῦτά ἐστι, δι᾿ ἅπερ εἰσενήνεχται γάμος, ἵνα τε σωφρονῶμεν, καὶ ἵνα πατέρες γινώμεθα᾽ τῶν δὲ δύο τούτων προηγουμένη ἣ τῆς σωφροσύνης ἐστὶ πρόφασις. Ἑπειδὴ γὰρ εἰσῆλθεν ἐπιθυμία, εἰσῆλθε καὶ γάις τὴν ἀμετρίαν ἐχκόπτων, καὶ πείθων μιᾷ χρῇσθαι γυναιχί, Τὰς γὰρ παιδοποιίας οὐχ ὁ γάμος ποιεῖ πάντως, ἀλλ᾽ ἐκεῖνο τὸ ῥῆμα τοῦ Θεοῦ τὸ λέγον, Αὐξάνεσθε, καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γὴν" καὶ μαρτυροῦσιν ὅσοι γάμῳ μὲν ἐχρήσαντο, κανόρες ὃλ οὐχ ἐγένοντο. “Ὥστε προηγουμένη αὕτη ἡ αἰπία, ἢ τῆς σωφροσύνης, καὶ μάλιστα νῦν, ὅτε ἢ οἰχουμένη πᾶσα τοῦ γένους ἡμῶν ἐμπέπλησται. Παρὰ μὲν γὰρ τὴν ἀρχὴν ποθεινὸν τὸ τῶν καίδων ἦν, διὰ τὸ μνημόσυνον καὶ λείψανα χκαταλιμπάνειν ἕχαστον «ἧς ἑχυτοῦ ζωῆΐς. Ἐπειδὴ γὰρ ἀναστάσεως οὐδέπω ἦσαν ἐλπίδες, ἀλλ' ὁ θάνατος ἐχράτει, καὶ μετὰ τὴν ἐντεῦθεν ζωὴν ἀπόλλυσθαι ἐνόμιζον οἱ τελευτῶντες, ἔδωχεν ὁ Θεὸς τὴν ἐχ τῶν παίδων παραμυθίαν, ὥστε τῶν ἀπελθόντων εἰχόνας ἐμψύχους μένειν, καὶ τὸ γένὸς ἡμῶν διατηρεῖσθαι, καὶ τοῖς μέλλουσι τελευτᾷν, καὶ τοῖς ἐπιτηδείοις τοῖς ἐχείνων μεγίστην εἶναι παράκλησιν τὰ ἐχείνωῶν ἔχγονα. Καὶ ἵνα μάθῃς ὅτι διὰ τοῦτο μάλιστα κοθεινὰ τὰ τέχνα ἦν, ἄχουτον τί πρὸς τὸν Ἰὼδ ἀποδύρεται μετὰ τὰς πολλὰς πληγὰς 5 ἡ γυνή. ᾿Ιδοὺ, φησὶν, ἀπώλετο τὸ μνημόσυνόν σου ἀπὸ τῆς γῆς, οἱ υἱοί σου καὶ αἱ θυγατέρες σου. Καὶ πάλιν ὁ Σαοὺλ πρὸς τὸν Δαυΐδ’ “Ὅμοσόν μοι, ἵνα μὴ ἀρανίσῃς τὸ σπέρμα μου, καὶ τὸ ὄνομά μου-μετ' ἐμά. Ἐπειδὴ δὲ λοιπὸν ἡ ἀνάστασις ἐπὶ θύραις, καὶ θανάτου λόγος οὐδεὶς, ἀλλὰ πρὸς ἑτέραν ζωὴν ὁδεύομεν βελτίω τῆς οὔσης, περιττὴ ἡ περὶ ταῦτα σπουδή. Εἰ γὰρ παίδων ἐπιθυμεῖς, πολλῷ βελ- «ἰους καὶ χρησιμωτέρους δυνήσῃ χτήσασθαι νῦν, ὅτε πιευματικαί τινες ὠδῖνες εἰσήχθησαν, καὶ βελτίων τόχος, καὶ γηροχόμοι χρησιμώτεροι. Ὥστε μία τίς ἂστι γάμον πρόφασις, τὸ μὴ πορνεύειν, καὶ διὰ τοῦτο «τὁ φάρμαχον εἰσενήνεχται τοῦτο. Εἰ δὲ μέλλοις καὶ μεὲλ γάμον χεχρῖσϑαι πορνείαις, περιττῶς ἦλθες ἐπὶ τὸν γάμον, καὶ εἰχῆ καὶ μάτην" μᾶλλον δὲ οὐχ εἰχῆ καὶ μάτην μόνον, ἀλλὰ καὶ ἐπὶ βλάδῃ. Οὐ γάρ ἐστιν ἴσον οὐκ ἔχοντα γυναῖχα πορνεύειν, καὶ μετὰ τάμον πάλιν τὸ αὐτὸ τοῦτο ποιεῖν. Οὐδὲ γὰρ πορνεία τὸ τοιοῦτο λοιπόν ἔστιν, ἀλλὰ μοιχεία. Εἰ γὰρ καὶ “παράδοξόν ἔστι τὸ εἰρημένον, ἀλλ᾽ ἀληθές.
Kai Paulou de estin akousai touto legontos, hoti thanatous aōrous pollakis hamartēmatōn epoiēse plēthos. Dia touto tar, phēsin, hon hymin poi.loi asthegeis kai arrhōstoi, kai koimōgtas hikanoi. Hoti de penētes trephomenoi ouden toiouton aphiasi sympeseïn, alla, chan genētai ti tōn adochētōn, tachistēn epagousin autou tēn diorthōsin, apo tēs chorēs manthane tēs en Ioppę̄. Kai gar tautēn pote nechran keimenēn peristantes hoi trephomenoi penētes kai dachrysantes anestēsan, kai prēos zōēn epanēgagon. Tosouton euchē chērōn kai penētōn gelōtos pantos kai choreias esti chrēsimōtera. Entautha pros mian hēmeran hē terpsis, echei diēneches to cherdos. Ennoēson hēlikon esti tosautas epi tēs chephalēs eulogias lathousan tēn nymphēn, eis tēn oichian eisienai tou nymphion. Posōn stephanōn tauta semnotera? posou chrēsimō» tera plouton? hōs ta ge nyn ginomena eschatēs paaraplēxia:? kai paraphrosynēs estin. Ei gar mēde kolasis, mēde tilōria tis echeito tois ta toiauta aschēmonousin, ennoēdon hosēs esti timōrias, anechesthai tosautais plynomenous loidoriais, dēmosią, pantōn achouontōn, hypo anthrōpōn methyontōn kai diephtharmenōn ton noun. Hoi men gar᾽ penētes lamtha.nontes eulogousi, myria syneuchontai ta agatha" echeinoi de meta tēn methēn, meta tēn adēphagian, panta bordoron chōmmatōn kata tēs tōn gamountōn chalēlous echontes" kai chathaper echthrōn ontōn tōn syniontōn, houtōs hoi prosēchontes autois philotimountai pros allēlous, en tǭ rhēta kai arrhēta legein oneidē peri tōn gēmantōn, mimēsai tous antiteta - Hymenous" kai hē pros allēlous toutōn philoneikia meth᾽ hyperdolēs apasēs ton nymphion meta tēs nymphēs HiAr᾽ oun heteran zētēsomen apodeixin, eipe moi, tōn daimonōn -chinountōn tas hecheinōn psychas tauta kai ginesthai kai legesthai par᾽ hautōn? Tis oun amphisdētēsei loipon, hoti daimonōn chinountōn tas echeinōn psychas kai legetai tauta panta kai ginetai par᾽ echeinōn? Ouk estin oudeis" kai gar toiautai tou diadolou hai antidoseis, loidoriai, kai methai, kai paraphrosynē psychēs. Ei de tis oiōnizoito to penētas anti toutōn eisagesthai, kai symphoras legoi einai symdola tauta, mathetō kai touto, hoti ou to penētas trephesthai kai chēras, alla to malachous kai pornas, touto apasēs aēdias kai myriōn esti symodolon chachōn. Pollachis gar ap᾽ autēs tēs hēmeras ech tōn philōn «hon nymphion aichmalōton ladousa apēlthen hē pornē, kai ton erōta ton pros tēn nymphēn esdese, kai tēn eunoian hypesyrs, kai tēn agapēn, prin exaphthēna:, chatelyse, kai moicheias enkatedale spermata. Tauta dedoichenai tous pateras echrēn, ei kai mēden heteron, kai chōlyein tōn memōn kai tōn orchoumenōn tas eis tous gamous parousias. Gamos gar, ouch hena ag11l:» men eisenēnechtai, oud᾽ hina porneuōmen, all᾽ hina aiyphronōmen. GLchouson goun tou Paulou legontos" Dia de tas porneias hekastos tēn heautou gynaika echetō, kai hekastē ton idion andra echetō. Dyo gar tauta esti, di᾿ haper eisenēnechtai gamos, hina te sōphronōmen, kai hina pateres ginōmetha᾽ tōn de dyo toutōn proēgoumenē hē tēs sōphrosynēs esti prophasis. Hepeidē gar eisēlthen epithymia, eisēlthe kai gais tēn ametrian echkoptōn, kai peithōn mią chrę̄sthai gynaichi, Tas gar paidopoiias ouch ho gamos poiei pantōs, all᾽ ekeino to rhēma tou Theou to legon, Auxanesthe, kai plēthynesthe, kai plērōsate tēn gēn" kai martyrousin hosoi gamǭ men echrēsanto, kanores hol ouch egenonto. “Hōste proēgoumenē hautē hē aipia, ē tēs sōphrosynēs, kai malista nyn, hote ē oichoumenē pasa tou genous hēmōn empeplēstai. Para men gar tēn archēn potheinon to tōn kaidōn ēn, dia to mnēmosynon kai leipsana chkatalimpanein hechaston «hēs hechytou zōēïs. Epeidē gar anastaseōs oudepō ēsan elpides, all' ho thanatos echratei, kai meta tēn enteuthen zōēn apollysthai enomizon hoi teleutōntes, edōchen ho Theos tēn ech tōn paidōn paramythian, hōste tōn apelthontōn eichonas empsychous menein, kai to genos hēmōn diatēreisthai, kai tois mellousi teleutąn, kai tois epitēdeiois tois echeinōn megistēn einai paraklēsin ta echeinōōn echgona. Kai hina mathę̄s hoti dia touto malista kotheina ta techna ēn, achouton ti pros ton Iōd apodyretai meta tas pollas plēgas 5 hē gynē. ᾿Idou, phēsin, apōleto to mnēmosynon sou apo tēs gēs, hoi huioi sou kai hai thygateres sou. Kai palin ho Saoul pros ton Dauïd’ “Homoson moi, hina mē aranisę̄s to sperma mou, kai to onoma mou-met' ema. Epeidē de loipon hē anastasis epi thyrais, kai thanatou logos oudeis, alla pros heteran zōēn hodeuomen beltiō tēs ousēs, perittē hē peri tauta spoudē. Ei gar paidōn epithymeis, pollǭ bel- «ious kai chrēsimōterous dynēsę̄ chtēsasthai nyn, hote pieumatikai tines ōdines eisēchthēsan, kai beltiōn tochos, kai gērochomoi chrēsimōteroi. Hōste mia tis asti gamon prophasis, to mē porneuein, kai dia touto «to pharmachon eisenēnechtai touto. Ei de mellois kai meel gamon chechrisϑai porneiais, perittōs ēlthes epi ton gamon, kai eichē kai matēn" mallon de ouch eichē kai matēn monon, alla kai epi bladę̄. Ou gar estin ison ouk echonta gynaicha porneuein, kai meta tamon palin to auto touto poiein. Oude gar porneia to toiouto loipon estin, alla moicheia. Ei gar kai “paradoxon esti to eirēmenon, all᾽ alēthes.
And one may hear Paul too saying that a multitude of sins has often caused untimely deaths: “That is why,” he says, “many among you are weak and sick, and a number have fallen asleep.” And that the poor, when they are fed, let nothing of the kind befall, but even if something unexpected happens, quickly bring about its correction, learn from the girl in Joppa. When she lay dead, the poor whom she had fed stood around her, wept, raised her up, and brought her back to life. So much more useful is the prayer of widows and the poor than all laughter and dancing. Here the delight lasts one day; there the gain is perpetual. Consider how great it is for the bride to enter the bridegroom's house having received so many blessings on her head. How much more solemn these are than crowns! How much more useful than wealth! Whereas what is done now is the height of madness and folly. Even if no punishment or penalty were laid down for those who behave so indecently, consider how great a penalty it is to endure being drenched with so much abuse publicly, in everyone's hearing, by people who are drunk and corrupted in mind. For the poor, when they receive, bless, and pray for countless good things; but those people, after drunkenness, after gluttony, pour all the filth of jests upon the married couple …; and as if those coming together were enemies, their relatives vie with one another in speaking reproaches about the married pair, sayable and unsayable, imitating those drawn up in battle; and their rivalry with one another, with every excess, [falls upon] the bridegroom with the bride … Shall we seek, then, another proof, tell me, that it is by the demons moving their souls that these things are done and said by them? Who, then, will dispute any longer that it is by demons moving their souls that all these things are said and done by them? No one; for such are the devil's returns: abuse, drunkenness and madness of soul. But if someone should take it as an ill omen that the poor are brought in instead of these, and should say that these are signs of misfortune, let him learn this too: that not the feeding of the poor and widows, but [the presence of] effeminate men and prostitutes is a sign of all unpleasantness and countless evils. For often, from that very day, the prostitute has gone off taking the bridegroom captive from among his friends, quenched his love for the bride, undermined his goodwill, destroyed his affection before it was kindled, and sown the seeds of adultery. Fathers ought to fear these things, if nothing else, and to prevent the presence of mimes and dancers at weddings. For marriage was introduced not that we might be licentious, nor that we might commit sexual immorality, but that we might be chaste. Hear Paul, at any rate, saying: “But because of sexual immorality let each man have his own wife, and let each woman have her own husband.” For there are these two reasons for which marriage was introduced: that we may be chaste, and that we may become fathers; and of the two the leading reason is chastity. For when desire came in, marriage came in too, cutting off excess and persuading a man to use one wife. For it is not marriage at all that produces the begetting of children, but that word of God which says, “Increase and multiply and fill the earth”; and all who have used marriage but did not become fathers bear witness to this. So this is the leading cause, that of chastity, and especially now, when the whole world is filled with our race. In the beginning children were desired so that each might leave a memorial and remnant of his life. For since there were not yet hopes of resurrection, but death prevailed and those who died thought they perished after this life, God gave the consolation of children, so that living images of the departed might remain, our race might be preserved, and their offspring might be the greatest comfort both to those about to die and to their relatives. And that you may learn that children were desired chiefly for this reason, hear what Job's wife laments to him after the many blows: “Behold,” she says, “your memorial has perished from the earth, your sons and your daughters.” And again Saul says to David: “Swear to me that you will not destroy my seed and my name after me.” But now that the resurrection is at the doors and there is no talk of death, but we are journeying to another life better than the present, zeal for these things is superfluous. For if you desire children, you can acquire far better and more useful ones now, when spiritual birth pangs have been introduced, and a better birth, and more useful caretakers of old age. So there is one reason for marriage, not to commit sexual immorality, and for this reason this remedy was introduced. But if you are going to engage in acts of sexual immorality even after marriage, you have come to marriage superfluously, idly and in vain; or rather, not only idly and in vain, but even to your harm. For it is not the same thing to commit sexual immorality when one does not have a wife, and to do this same thing after marriage. For such a thing is then no longer sexual immorality, but adultery. Even if what has been said is paradoxical, it is true.
Textual problem in this passage: see the notes.
1 Cor 11:30 (quotation, high confidence) · Acts 9:36–41 (allusion, high confidence) · 1 Cor 7:2 (quotation, high confidence) · Gen 1:28 (quotation, high confidence) · Job 2:9 (quotation, high confidence) · 1 Sam 24:21 (1 Kgdms 24:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Chrysostom urges that the poor be fed at weddings, blames demons for wedding ribaldry, and teaches that marriage exists chiefly for chastity, so that a married man's sexual immorality is adultery.
- Chrysostom names two purposes of marriage, chastity and children, and calls chastity the leading one now that the world is full and the resurrection is near. Lines are lost after “the married couple” and “with the bride” (marked “…”). The quotation from Job's wife follows the longer Septuagint text of Job 2:9. Quotations and allusions: 1 Cor 11:30; Acts 9:36–41 (Tabitha); 1 Cor 7:2; Gen 1:28; Job 2:9 (LXX); 1 Sam 24:21 (LXX 1 Kgdms 24:22). Leaked page numbers were removed by logged corrections.
Notes on the original text
- Digital text corrected (leaked page number; leaked page number; split word): ἐ πάγουσιν [1917] αὐτοῦ → ἐπάγουσιν αὐτοῦ; ῥῆμα τοῦ Θεοῦ τὸ λέγον, [[98] Αὐξάνεσθε → ῥῆμα τοῦ Θεοῦ τὸ λέγον, Αὐξάνεσθε.
Topics: Marriage, Sexual morality, Almsgiving and care for the poor
Cite (SBL): Chrysostom, Prop. fornic. 3 (PG 51:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-propter-fornicationes/3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-propter-fornicationes/3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-propter-fornicationes-3) · Report an error
Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.
Chapter 4
4PG 51:211
Οὐχ ἀγνοοῦμεν γὰἀρῦτι πολλοὶ μοιχείαν νομίζοῦδιν, ὅταν τις ὕπανδρον φθείρῃ γυναῖχα μόνον’ ἐγὼ δὲ χἂν δημοσίᾳ πόρνῃ, χᾶν θεραπαινίδι, χἂν ἄλλῃ τινὶ γυναιχὶ ἄνδρα οὐχ ἐχούσῃ πρόσχῃ χαχῶς καὶ ἀχολά- “τως, ἔχων γυναῖχα, μοιχείαν τὸ τοιοῦτον εἶναί φημι. Οὐ γὰρ δὴ μόνον ἀπὸ τῶν ὑδριζομένων, ἀλλὰ καὶ ἀπὸ τῶν ὑδριζόντων τὸ τῆς μοιχείας συνίσταται ἔγχλημα. Μὴ γάρ μοι τοὺς ἔξωθεν νόμους εἴπῃς νῦν, οἱ τὰς μὲν γυναῖχας μοιχενομένας εἷς διχαστήριον ἔλχουσι πολλὰς καὶ ἀφάτους πληγάς. καὶ εὐθύνας ἀπαιτοῦσιν, ἄνδρας καὶ γυναΐῖχας ἔχοντας καὶ θεραπαινίσι προφθειρομένους οὐχ ἀπαιτοῦσιν εὖθύνας" ἀλλ᾽ ἐγώ σοι τὸν τοῦ Θεοῦ νόμον ἀναγνώσομαι, ὁμοίως καὶ ἐπὶ τῆς γυναιχὸς καὶ ἐπὶ τοῦ ἀνδρὸς ἀγαναχτοῦντα, καὶ μοιχείαν εἶναι τὸ κρᾶγμα λέγοντα. Εἰπὼν γὰρ, Καὶ ἐχάστη τὸν ἴδιον ἄνδρα ἐχέτω, ἐπέγαγε' Τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὖγοιαᾶν ἀποδιδότω. Τί. ποτε δηλοῦν βουλόμενος τοῦτο εἶπεν; ἄρα ἵνα τὰς προσόδους αὐτῇ τῶν χρη“. μάτων διατηρήση; ἵνα τὴν προῖκα σώαν; ἵνα ἱμάτια παράσχῃ κπολντελῇ; ἵνα τράπεζαν δαψιλεστέραν, ἕνα ἐξόδους λαμπράς : ἵνα οἰχετῶν θεραπείαν κολλήν; Τί λέγεις; ποῖον εὐνοίας εἶδος ζητεῖς; καὶ γὰρ ταῦτα πάντα εὐνοίας ἐσείν. Οὐδέν τι τοιοῦτο λέγω, φησὶν, ἀλλὰ τὴν σωφροσύνην καὶ τὴν σεμνότητα. Τὸ σῶμα τοῦ ἀνδρὸς οὐχέτι τοῦ ἀνδρὸς, ἀλλὰ τῆς γυναιχός. Τηρείτω τοίνυν αὐτῇ τὸ χτῆμα σῶον, καὶ μὴ μειούτω, μηδὲ παραφθειρέτω" καὶ γὰρ τῶν οἰχετῶν ἐχεῖ» νος εὔνους λέγεται, ὃς ἂν τὰ δεσποτιχὰ δεξάμενος χρήματα, μηδὲν ἐξ αὑτῶν διαφθείρῃ. Ἐπειδὴ τοίνυν τῆς γυναιχός ἔστι χτῆμα τὸ τοῦ ἀνδρὸς σῶμα, εὔνους ἔστω περὶ τὴν παραχαταθήχην ὁ ἀνήρ. Ὅτι γὰρ «οὔτό φησιν, εἰπὼν, Τὴ» εὔνοιαν ἀποδιδόεω, ἐπ- 4γαγεν’ Ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζαει, ἀ1λ1' ὁ ἀνἠρ' ὁμοίως καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐχ ἐξουσιάζει, ἀ.1."} ἡ γυνή Ὅταν τοίνυν σώματος, εἰπὲ πρὸς αὐτήν’ Οὐχ ἔστιν ἐμὸν τὸ σῶμα, τῆς γυναιχός ἐστι τῆς ἐμῆς" οὐ τολμῶ χαταχρήσα» σθαι, οὔτε ἑτέρᾳ τοῦτο ἐνδοῦναι γυναιχί. Τοῦτο καὶ γυνὴ ποιείτω, Πολλὴ γὰρ ἐνταῦθα ἡ ἰσοτιμία' γε ἐν τοῖς ἄλλοις πολλὴν δίδωσιν ὑπεροχὴν ὁ Παῦλος, οὕτω λέγων Πιλὴν καὶ ὑμεῖς οἱ καϑ' ἔνα, ἵνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπᾷ ὡς ἑαυτόν" ἡ δὲ γυνὴ, ἵνᾳ φοδῆται τὸν ἄνδρα" καὶ. Κεραλὴ γυναικὸς ὁ ἀνὴρ, καὶ, Ὀρφεί.δι ἡ γυνὴ ὑποτάσσεσθαι τῷ ἀνδρί. Καὶ πάλιν ἐν τῇ Παλαιᾷ, Πρὸς τὸν ἄγδρα σου ἡ ἀποστροφὴ σου, καὶ αὐτός σου κυριεύσει. Πῶς οὖν ἐνταῦθα ἴσην ἀντίδοσιν δονλεῖας καὶ δεσποτείας εἰσήγαγε; Τὸ γὰρ εἰπεῖν, Ἡ γυνὴ τοῦ ἰδίου σώματος οὐχ ἐξουσιάζει, ἀ.1. ἡ ἀνήρ" ὁμοίως καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουἄγοντος. Καὶ χαθάπερ ἐχεῖνος δεσπότης ἐστὶ τοῦ σώμᾶτος αὐτῆς, οὕτω καὶ αὕτη δέσποινα τοῦ ἐχεΐνου σώματος. Τίνος οὖν ἕνεχεν τοσαύτην ἰσοτιμίαν εἰσἤγαγεν; Ὅτι ἐνταῦθα ἀναγκαία ἡ ὑπεροχή" ἔνϑα δὲ σωφροσύνης χαιρὸς καὶ σεμνότητος, οὐδὲν ἔχει πλέον τῆς γυναι: ὡς ὁ ἀνὴρ, ἀλλ᾽ ὁμοίως ἐκείνῃ χολάζεται, τοὺς τοῦ γάμου παραφθείρας νόμους" καὶ μάλα εἰχότως. Οὐ γὰρ διὰ τοῦτο ἦλθεν ἣ γυνὴ πρὸς σὲ, καὶ πατέρα καὶ μητέρα ἐγχατέλιπε καὶ τὸν οἶχον ἅπαντα, ἀγῃς αὑτῇ, ἵνα μυρίους ποιῇς πολέμους, συνέμπορον ἔλαδες, καὶ χοινωνὸν τοῦ βίου, καὶ ἐλευθέραν, καὶ ὁμότιμον. Πῶς γὰρ οὖκ ἄτοπον τὴν προῖχα αὐτἧς ὑποδεχόμενον, πᾶταν ἐ πιδείχνυσθαι εὔνοιαν, καὶ μηδὲν αὐτῆς ἐλαττοῦν' ὃ δὲ τῆς προιχός ἔστιν ὁπάσης τιμιώτερον, τὴν σωφροσύνην καὶ τὴν σεμνότητα καὶ τὸ σῶμα τὸ ἑχυτοῦ, ὅπερ ἐστὶν ἐχείνης κτῆμα, διαφθεΐρειν τε καὶ μιαίνειν; ᾽ν τὴν προῖχα μειώσῃ; τῷ κηδεστῇ δίδως λόγον΄ ἂν τὴν σωφροσύνην μειώσῇς. τῷ Θεῷ τὰς εὐθύνας ὑφέξεις. τῷ τὸν γάμον εἰσαγαγόντι, καὶ τὴν γυναῖχα ἐγχειρίσαντι. Καὶ ὅτι τουτό ἐστιν ἀληθὲς, ἄχουσον τί φησιν ὁ Παῦλος περὶ «ὧν μοιχενόντων᾽’ Ὁ γὰρ ἀδϑεεῶν, οὖκ ἄνθρωπον ἀθετεῖ, ἀλλὰ τὸν Θεὸν τὸν δύντα τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς. Ὁρᾶς δι’ ὅτων ὁ λόγος ἀπέδειξεν ὅτι μοιχεία ἐστὶν, οὐ μόνον τὸ ὕπανδρον γυναῖχα διαφθείρειν, ἀλλὰ καὶ τὸ ἡντιναοῦν πόρνην, ἔχοντα γυναῖχα; Ὥσπερ γὰρ μοιχεύεσθαι γυναῖχα λέγομεν, κἂν εἰς οἰχέτην, χἂν εἰς ὀντιναοῦν ἁμάρτῃ, ἄνδρα ἔχουσαν οὕτω καὶ ἄνδρα μοιχεύειν ἂν εἶποιμεν, κἂν εἰς θεραπαινίδα, χἂν εἰς ἡντιναοῦν δημώδη γυναῖχα ἀσελγαίνῃ, γυναῖχα ἔχων αὑτός. Μὴ τοίνυν ἀμελῶμεν τῆς ἑαυτῶν σωτηρίας, μηδὲ τῷ διαδόλῳ προτείνωμεν ἡμῶν τὴν ψυχὴν διὰ τῆς ἁμαρτίας ταῦτης. Καὶ γὰρ ἐντεῦθεν αἱ μυρίαι τῶν οἴχων ἀνατροκαὶ, οἱ μυρίοι πόλεμοι" ἐντεῦθεν τὰ τῆς ἀγάπης ὑποῤῥεῖ, καὶ τὰ τῆς. εὐνοίας ὑποσύρεται. "Ὥσπερ γὰρ ἀμήχανον σώφρονα ἄνθρωπον ὑπεριδεῖν γυναιχὸς καὶ καταφρονῆῇσαί ποτε᾿ οὕτως ἀμήχανον ἄνθρωπον ἀσελ- Υἦ καὶ στον φιλεῖν τὴν γυναῖχα τὴν ἑαυτοῦ, κἂν ἁπάντων εὐμορφοτέρω ἧ. ᾿Απὸ γὰρ σωφροσύνης ἀγάπη τίχτεται, ἀπὸ δὲ ἀγάπης τὰ μυρία ἀγαθά. Διθίνας τοίνυν νόμιζε τὰς λοιπὰς γυναῖχας, εἰδὼς ὅτι μετὰ γάμον, κἂν ἀχολάστοις ἴδῃς ὀφθαλμοῖς ἑτέραν χγυναῖχα, χἂν δημοσίαν, κἂν ὕπανδρον, τοῖς τῶν μο:χῶν ἐγχλήμασιν ὑπεύθυνος γέγονας. Ταῦτα σεαυτῷ χαθ᾽ ἐχάστην ἔπᾳδε τὰ ῥήματα χἂν ἴδῃς ἐπιθυμίαν ἄλλης γυναικὸς ἐγειρομένην ἐν σοὶ, εἶτα ἐκ τούτου σοι τὴν γυναῖχα ἀηδῆ φαινομένην, εἴσελθε εἰς τὸν Παῦλον μεσίτην, καὶ συνεχῶς ἑπάδων ταῦτα τὰ ῥὴματα, κατάσδεσον τὴν φλόγα.; Καὶ οὕτω καὶ ἡ γυνὴ πάλιν ἔσται σοι ποθεινοτέρα, οὐδεμιᾶς ἐπιθυμίας τὴν πρὸς αὐτὴν εὔνοιαν ὑποσυρούσης᾽ οὐχ ἡ γυνὴ δὲ ἔσται ποθεινοτέρα μόνον, ἀλλὰ καὶ σὺ σεμνότερος πολλῷ καὶ ἐλευθεριώτερος δόξεις εἶναι. Οὐ γάρ ἐστιν, οὐχ ἔστιν οὐδὲν αἰσχρότερον ἀνθρώπου μετὰ γάμον πορνεύοντος. Οὐ γὰρ δὴ μόνον τὸν κηδεμόνα καὶ τοὺς φίλους καὶ τοὺς ἀπαντῶντας, ἀλλὰ καὶ αὐτοὺς ἐρυθριᾷ τοὺς οἰκέτας. Καὶ οὐ τοῦτο μόνον ἐστὶ τὸ δεινὸν, ἀλλ᾽ ὅτι καὶ τὴν οἰχίαν αὐτὴν δὲσνην βλέπων, καὶ τὴν πόρνην διηνεχῶς φανταζόμενος.
Ouch agnooumen gaaryti polloi moicheian nomizoudin, hotan tis hypandron phtheirę̄ gynaicha monon’ egō de chan dēmosią pornę̄, chan therapainidi, chan allę̄ tini gynaichi andra ouch echousę̄ proschę̄ chachōs kai achola- “tōs, echōn gynaicha, moicheian to toiouton einai phēmi. Ou gar dē monon apo tōn hydrizomenōn, alla kai apo tōn hydrizontōn to tēs moicheias synistatai enchlēma. Mē gar moi tous exōthen nomous eipę̄s nyn, hoi tas men gynaichas moichenomenas heis dichastērion elchousi pollas kai aphatous plēgas. kai euthynas apaitousin, andras kai gynaïichas echontas kai therapainisi prophtheiromenous ouch apaitousin euthynas" all᾽ egō soi ton tou Theou nomon anagnōsomai, homoiōs kai epi tēs gynaichos kai epi tou andros aganachtounta, kai moicheian einai to kragma legonta. Eipōn gar, Kai echastē ton idion andra echetō, epegage' Tę̄ gynaiki ho anēr tēn opheilomenēn eugoiaan apodidotō. Ti. pote dēloun boulomenos touto eipen? ara hina tas prosodous autę̄ tōn chrē“. matōn diatērēsē? hina tēn proika sōan? hina himatia paraschę̄ kpolntelę̄? hina trapezan dapsilesteran, hena exodous lampras : hina oichetōn therapeian kollēn? Ti legeis? poion eunoias eidos zēteis? kai gar tauta panta eunoias esein. Ouden ti toiouto legō, phēsin, alla tēn sōphrosynēn kai tēn semnotēta. To sōma tou andros oucheti tou andros, alla tēs gynaichos. Tēreitō toinyn autę̄ to chtēma sōon, kai mē meioutō, mēde paraphtheiretō" kai gar tōn oichetōn echei» nos eunous legetai, hos an ta despoticha dexamenos chrēmata, mēden ex hautōn diaphtheirę̄. Epeidē toinyn tēs gynaichos esti chtēma to tou andros sōma, eunous estō peri tēn parachatathēchēn ho anēr. Hoti gar «outo phēsin, eipōn, Tē» eunoian apodidoeō, ep- 4gagen’ Hē gynē tou idiou sōmatos ouk exousiazaei, a1l1' ho anēr' homoiōs kai ho anēr tou idiou sōmatos ouch exousiazei, a.1."} hē gynē Hotan toinyn sōmatos, eipe pros autēn’ Ouch estin emon to sōma, tēs gynaichos esti tēs emēs" ou tolmō chatachrēsa» sthai, oute heterą touto endounai gynaichi. Touto kai gynē poieitō, Pollē gar entautha hē isotimia' ge en tois allois pollēn didōsin hyperochēn ho Paulos, houtō legōn Pilēn kai hymeis hoi kaϑ' ena, hina hekastos tēn heautou gynaika houtōs agapą hōs heauton" hē de gynē, hiną phodētai ton andra" kai. Keralē gynaikos ho anēr, kai, Orphei.di hē gynē hypotassesthai tǭ andri. Kai palin en tę̄ Palaią, Pros ton agdra sou hē apostrophē sou, kai autos sou kyrieusei. Pōs oun entautha isēn antidosin donleias kai despoteias eisēgage? To gar eipein, Hē gynē tou idiou sōmatos ouch exousiazei, a.1. hē anēr" homoiōs kai ho anēr tou idiou sōmatos ouk exouagontos. Kai chathaper echeinos despotēs esti tou sōmatos autēs, houtō kai hautē despoina tou echeïnou sōmatos. Tinos oun henechen tosautēn isotimian eisēgagen? Hoti entautha anankaia hē hyperochē" enϑa de sōphrosynēs chairos kai semnotētos, ouden echei pleon tēs gynai: hōs ho anēr, all᾽ homoiōs ekeinę̄ cholazetai, tous tou gamou paraphtheiras nomous" kai mala eichotōs. Ou gar dia touto ēlthen hē gynē pros se, kai patera kai mētera enchatelipe kai ton oichon hapanta, agę̄s hautę̄, hina myrious poię̄s polemous, synemporon elades, kai choinōnon tou biou, kai eleutheran, kai homotimon. Pōs gar ouk atopon tēn proicha autēs hypodechomenon, patan e pideichnysthai eunoian, kai mēden autēs elattoun' ho de tēs proichos estin hopasēs timiōteron, tēn sōphrosynēn kai tēn semnotēta kai to sōma to hechytou, hoper estin echeinēs ktēma, diaphtheïrein te kai miainein? ᾽n tēn proicha meiōsę̄? tǭ kēdestę̄ didōs logon΄ an tēn sōphrosynēn meiōsę̄s. tǭ Theǭ tas euthynas hyphexeis. tǭ ton gamon eisagagonti, kai tēn gynaicha encheirisanti. Kai hoti touto estin alēthes, achouson ti phēsin ho Paulos peri «hōn moichenontōn᾽’ Ho gar adϑeeōn, ouk anthrōpon athetei, alla ton Theon ton dynta to Pneuma autou to hagion eis hymas. Horas di’ hotōn ho logos apedeixen hoti moicheia estin, ou monon to hypandron gynaicha diaphtheirein, alla kai to hēntinaoun pornēn, echonta gynaicha? Hōsper gar moicheuesthai gynaicha legomen, kan eis oichetēn, chan eis ontinaoun hamartę̄, andra echousan houtō kai andra moicheuein an eipoimen, kan eis therapainida, chan eis hēntinaoun dēmōdē gynaicha aselgainę̄, gynaicha echōn hautos. Mē toinyn amelōmen tēs heautōn sōtērias, mēde tǭ diadolǭ proteinōmen hēmōn tēn psychēn dia tēs hamartias tautēs. Kai gar enteuthen hai myriai tōn oichōn anatrokai, hoi myrioi polemoi" enteuthen ta tēs agapēs hyporrhei, kai ta tēs. eunoias hyposyretai. "Hōsper gar amēchanon sōphrona anthrōpon hyperidein gynaichos kai kataphronēę̄sai pote᾿ houtōs amēchanon anthrōpon asel- Yē kai ston philein tēn gynaicha tēn heautou, kan hapantōn eumorphoterō hē. ᾿Apo gar sōphrosynēs agapē tichtetai, apo de agapēs ta myria agatha. Dithinas toinyn nomize tas loipas gynaichas, eidōs hoti meta gamon, kan acholastois idę̄s ophthalmois heteran chgynaicha, chan dēmosian, kan hypandron, tois tōn mo:chōn enchlēmasin hypeuthynos gegonas. Tauta seautǭ chath᾽ echastēn epąde ta rhēmata chan idę̄s epithymian allēs gynaikos egeiromenēn en soi, eita ek toutou soi tēn gynaicha aēdē phainomenēn, eiselthe eis ton Paulon mesitēn, kai synechōs hepadōn tauta ta rhēmata, katasdeson tēn phloga.? Kai houtō kai hē gynē palin estai soi potheinotera, oudemias epithymias tēn pros autēn eunoian hyposyrousēs᾽ ouch hē gynē de estai potheinotera monon, alla kai sy semnoteros pollǭ kai eleutheriōteros doxeis einai. Ou gar estin, ouch estin ouden aischroteron anthrōpou meta gamon porneuontos. Ou gar dē monon ton kēdemona kai tous philous kai tous apantōntas, alla kai autous erythrią tous oiketas. Kai ou touto monon esti to deinon, all᾽ hoti kai tēn oichian autēn desnēn blepōn, kai tēn pornēn diēnechōs phantazomenos.
For we are not unaware that many think it adultery only when someone corrupts a married woman; but I say that even if a man who has a wife consorts wickedly and licentiously with a public prostitute, or a maidservant, or any other woman who has no husband, such a thing is adultery. For the charge of adultery arises not only from the persons who are wronged but also from those who do the wrong. Do not quote to me now the laws outside, which drag wives who commit adultery to court and … demand an accounting, but do not demand an accounting of men who have wives and are corrupted with maidservants; but I will read you the law of God, which is indignant alike in the case of the wife and of the husband, and says that the thing is adultery. For having said, “and let each woman have her own husband,” he added: “Let the husband render to the wife the goodwill that is due.” What did he wish to show when he said this? That he should preserve the revenues of her property for her? That he should keep her dowry safe? That he should supply costly clothes? A more abundant table? Splendid outings? A large retinue of servants? What do you say? What kind of goodwill do you seek? For all these are [marks] of goodwill. I mean nothing of the kind, he says, but chastity and decency. The husband's body is no longer the husband's but the wife's. Let him keep her possession intact, then, and not diminish it or corrupt it; for among servants too that one is called well-disposed who, having received his master's goods, wastes none of them. Since, then, the husband's body is the wife's possession, let the husband be well-disposed toward the deposit. For that this is what he means, having said “Let him render the goodwill,” he added: “The wife does not have authority over her own body, but the husband; likewise the husband does not have authority over his own body, but the wife.” When, therefore, … body, say to her: “The body is not mine; it is my wife's; I do not dare to misuse it, nor to give it to another woman.” Let the wife too do this. For here there is great equality of honour; yet in other matters Paul gives great precedence, saying: “Nevertheless, let each of you so love his own wife as himself, and let the wife see that she fears her husband”; and “The head of the woman is the man”; and “The wife ought to be subject to the husband.” And again in the Old [Testament]: “Your turning shall be to your husband, and he shall rule over you.” How, then, did he introduce here an equal exchange of servitude and mastery? For to say, “The wife does not have authority over her own body, but the husband; likewise the husband does not have authority over his own body …” … And just as he is master of her body, so she too is mistress of his body. Why, then, did he introduce such equality of honour? Because there precedence is necessary; but where it is a matter of chastity and decency, the husband has no advantage over the wife, but is punished just as she is if he corrupts the laws of marriage; and quite rightly. For it was not for this that your wife came to you and left father and mother and the whole house, … that you might make countless wars; you took her as a partner and companion of life, free and of equal honour. For how is it not absurd, when you receive her dowry, to show all goodwill toward it and diminish nothing of it, while what is more precious than any dowry, chastity and decency, … and your own body, which is her possession, to corrupt and defile? If you diminish the dowry, you give account to your father-in-law; if you diminish chastity, you will render an account to God, who introduced marriage and entrusted the wife to you. And that this is true, hear what Paul says about adulterers: “For he who rejects [this] rejects not man but God, who gives his Holy Spirit to you.” Do you see by how much the argument has shown that it is adultery not only to corrupt a married woman but also [to consort with] any prostitute whatever when one has a wife? For just as we say that a wife commits adultery if she has a husband, whether she sins with a servant or with anyone at all, so we would say that a husband commits adultery if, having a wife himself, he behaves licentiously with a maidservant or with any public woman whatever. Let us not, then, neglect our own salvation, nor offer our soul to the devil through this sin. For from this come the countless overturnings of households, the countless wars; from this love ebbs away and goodwill is undermined. For just as it is impossible for a chaste man ever to disdain and despise his wife, so it is impossible for a licentious and unrestrained man to love his own wife, even if she is the most beautiful of all. For from chastity love is born, and from love countless good things. Consider other women, then, as stones, knowing that after marriage, if you look with licentious eyes at another woman, whether a public woman or a married one, you have become liable to the charges against adulterers. Chant these words to yourself every day; and if you see desire for another woman rising in you, and your wife then seeming unpleasant to you because of it, go in, take Paul as mediator, and chanting these words continually, quench the flame. And so your wife too will again be more desirable to you, no desire undermining your goodwill toward her; and not only will your wife be more desirable, but you too will seem much more dignified and free. For there is nothing, nothing more shameful than a man who commits sexual immorality after marriage. He blushes not only before his father-in-law and his friends and those he meets, but even before the servants themselves. And not only is this the terrible thing, but that he sees the house itself as … and continually imagines the prostitute.
Textual problem in this passage: see the notes.
1 Cor 7:2–4 (quotation, high confidence) · Eph 5:33 (quotation, high confidence) · 1 Cor 11:3 (quotation, high confidence) · Eph 5:24 (allusion, medium confidence) · Gen 3:16 (quotation, high confidence) · Gen 2:24 (allusion, medium confidence) · 1 Thess 4:8 (quotation, high confidence) · Matt 5:28 (allusion, medium confidence)
Notes and citation
Summary: Chrysostom argues that a married man who has relations with any woman, even a prostitute or slave, commits adultery, since by 1 Cor 7:3–4 his body belongs to his wife, against civil laws that punished only wives.
- Chrysostom contrasts “the laws outside” (Roman law, under which a wife's adultery was prosecuted but a husband's relations with an unmarried woman were not) with God's law, which he reads as treating husband and wife alike. The Greek text of 1 Cor 7:3 he quotes reads “the goodwill that is due” (τὴν ὀφειλομένην εὔνοιαν), as many later manuscripts do; he builds on the word “goodwill”. Lines are lost in the scan's OCR at several points (marked “…”); after “When, therefore,” the sense is “when a prostitute tempts you and desires your body”, and the word describing the house near the end is garbled. A long passage of leaked Latin and footnote numbers was removed by logged corrections. Quotations and allusions: 1 Cor 7:2–4; Eph 5:33; 1 Cor 11:3; Eph 5:24; Gen 3:16 (LXX); Gen 2:24; 1 Thess 4:8; Matt 5:28.
Notes on the original text
- Digital text corrected (leaked footnote reference; leaked fragment of Migne's Latin column; leaked page number; leaked page number; OCR slip): ἔλχουσι δ θυὸ 8285. πολλὰς → ἔλχουσι πολλὰς; τοῦτϑ εἶπεν; [199] ἄρα → τοῦτο εἶπεν; ἄρα; τὸ Πνεῦμα [800] αὐτοῦ → τὸ Πνεῦμα αὐτοῦ; γἱ τ ἰδ6 πιὰ] πο γα πὶ, βαρογυδοληδυιη χοῦ ἢ Νδ φυειλδύπιοάυμ δὐυϊογῖο ρο ]υἱ πι0} ]γοι μο δ ἱππυβοῦα : δος ἢἰ, αἱ ολγί δες ἀϊαμδίαγ, εἰ. Ἡρεσίβ, σαπὶ ἰη εἰ 86, οἱ ἰλϑοϊνία οου 5 δ δηϑο πιαἰύδαι δοοίάθγε εἰ υχοτὶ ρυί, συμ ἃ αυο οὶ ἐὰ δὐτι. Νο [6 ρυάεί, Ὡϑὲ εγυδοδοίβ, ποὺ ορίλε υἱ εἰδὲ αἰτοῦ αἷτο(1. ον. Ἴ. 3. ὅ). Μεί φἰεἰ(ίαι α ἰαὐδῖΐε τὶς πεεγείγίεἷδ. φια αὐ ἰεε με → .
Topics: Marriage, Ethics, Sexual morality
Cite (SBL): Chrysostom, Prop. fornic. 4 (PG 51:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-propter-fornicationes/4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-propter-fornicationes/4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-propter-fornicationes-4) · Report an error
Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.